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%it  l^i^totital  Bible 
THE   KINGS   AND   PROPHETS 

OF 

ISRAEL   AND   JUDAH 

FROM  THE  DIVISION  OF  THE  KINGDOM  TO  THE  BABYLONIAN  EXILE 


THE   HISTORICAL   BIBLE 

By  CHARLES  FOSTER  KENT,  Ph.D.,  Litt.D. 
Professor  of  Biblical  Literature  in  Yale  University 

ARRANGEMENT  OF  VOLUMES: 

I.    The  Heroes  and  Crises  of  Early  Hebrew  His=" 

tory.     From  the  Creation  to  the  Death  of 
Moses.     (.Ready.) 

11.    The  Founders  and  Rulers  of  United  Israel. 

From  the  Death  of  Moses  to  the  Division 
of  the  Hebrew  Kingdom.    {Ready.) 

Ill,    The  Kings  and  Prophets  of  Israel  and  Judah. 

From  the  Division  of  the  Kingdom  to  the 
Babylonian  Exile.    (Ready.) 

IV.  The  Makers  and  Teachers  of  Judaism.  From 
the  Fall  of  Jerusalem  to  the  Death  of 
Herod  the  Great.    (Ready.) 

V.  TheLifeand  Teachings  of  Jesus.  Accord- 
ing to  the  Earliest  Records.      (Ready.) 

VI.    The  Work  and  Teachings  of  the  Apostles. 

From  the  Death  of  Jesus  to  the  End  of 
the  First  Century. 


B.C. 


EGYPT 


JUDAH 


ISRAEL 


DI>/|SIONOFTHEME8BEWEmI-A.^9^ 


DAMASCUS 


ASSYRIA 


920 

900 
880 
860 
840 
820 
800 
780 
760 
740 
720 
700 
680 
660 
640 
620 
600 
580 


Shesh  nk 


:I 

924^ 

Osorfcon  I 


*  ^n 


WAR 


"wSbT 


.911 
rari  II 


Ashnrna  irpal  II 


Tak'otll  Ahaziah: 


J  Hada  lezer  battle  of 

:  S^          *■          ^                        (Beid;  .gaS-yi*  KARKAR  854  *^*       ^ 
ijf am  A  I       r —  ■* * * * < 


Shalma  leser  II 


i-Adad 
■812 

m 


Shalma  eserlll 


Shc8h(  ik  IV 


Jerol)o|m  II 
O  Zechariah. 


!*''   Hojh 


■^    *         *^ =* *^  *irg^-S  eseriy 

—  ■> * < « <-  Shalmiu  e?er  IV 


^ ^ ^ CAMPAIGN  AGAINST  ASHDOD  71 1 

GREAT  WESTERN  CAMPAIGN  OF  701   ^ ^ ^_ 


Sar  ;on 
~  --705 


Tahi  :ka 

CTirh  ikah)g^2  -^ 
Necho  I*-  ■ 
663     <_ 
ASSYRl/  N  RULE 


i!i 


CAMPAIGN  AGAINST  THE  ARABIANS  AND  EGYPTIANS  ABOUT  690 


CAPTURE  OF  THEBES  660 


Sean  cherib 
.-681 


"^ 


GREAT  REFORMATION  OF  JOSIAH  621 


Sinshari  ihkem    jjabo  lolassap 


537    fmijT    eoPTniTy 


-COmaOEgrorjCTDAH  by  NbBUCHAUHEZZAR  ABUUI  bUU 


(Bo  lua) 
-69 
ill 


BABYLONIAN 
E 
X 


sftPTiYiTY    ^  aim  in 


^DESTRUCTION  OF  JERUSALEM  586 


NEBUCHADR  IZZAR 


i. 


HEBREW  AND  CONTEMPORARY  CHRONOLOGY  FROM  THE  DIVISION  OP  THE  HEBREW  EMPIRE  TO  THE  BABYLONIAN  EXILE 


Clje  I^istotical  IBiftlc 


THE  KINGS  AND  PROPHETS 

OF 

ISEAEL  AND  JUDAH 


FROM   THE   DIVISION   OF    THE   KINGDOM  TO  THE 
BABYLONIAN  EXILE 


i  BY 

CHARLES   FOSTER  KENT,    Ph.D, 

WOOLSEY  PROFESSOR  OF  BIBLICAL  LITERATCRB  IN   TALE   UNIYBBSITT 


WITH  MAPS  AND  CHART 


CHARLES  SCRIBNER'S  SONS 

NEW  YORK        CHICAGO        BOSTON 


Copyright,  1909,  bt 
CHARLES  SCRIBNER'S  SONS 

13  134. 


PREFACE 

The  three  centuries  and  a  half,  which  began  with  the  division  of  the 
Hebrew  empire  and  extended  to  the  Babylonian  exile,  were  in  many  ways 
the  most  important  period  in  Israel's  history.  It  was  during  this  epoch 
that  the  Israelites  ceased  to  be  a  provincial  people,  limited  in  their  out- 
look to  the  narrow  horizon  of  Palestine.  Events  over  which  they  had 
little  control  brought  them  into  close  contact  with  the  great  world  powers 
of  the  day,  thereby  vastly  broadening  their  faith,  as  well  as  their  vision 
of  history  and  of  their  relation  to  the  human  race.  It  was  a  period 
marked  by  supreme  pohtical,  social  and  religious  crises,  which  funda- 
mentally transformed  Israel's  religion  and  institutions.  These  crises 
called  forth  the  great  ethical  prophets  of  the  eighth  and  seventh  centuries 
B.C.;  and  their  work  and  teachings  made  Israel's  experience  during 
these  trying  years  one  of  the  most  significant  chapters  in  human  history. 

These  prophets  were  the  conscience  of  their  nation,  its  guides  in  the 
hour  of  peril,  and  the  heralds  of  those  great  ethical  and  social  principles 
which  are  the  eternal  foundations  of  law  and  society.  The  social  evils 
with  which  they  dealt  were  in  many  ways  startlingly  similar  to  those 
which  still  survive  in  our  modern  Christian  civilization.  Interpreted  into 
the  language  of  the  twentieth  century,  their  messages  anticipate  the 
conclusions  and  teachings  of  our  keenest  and  most  progressive  social 
teachers.  In  pointing  out  popular  errors  in  the  existing  social  system, 
and  in  placing  the  responsibility  for  the  prevailing  evils  squarely  on  the 
shoulders  of  the  rich  and  powerful,  who  were  using  their  authority  and 
influence,  not  in  behalf  of  the  common  welfare,  but  rather  for  their  own 
personal  advantage  or  for  that  of  their  class,  they  spoke  to  the  present 
as  well  as  to  their  own  age.  In  their  character  and  life-work,  as  well  as 
in  their  words,  they  embodied  the  noblest  ideals  of  intelligent,  unselfish 
and  effective  patriotism.  They  were  men  who  not  only  saw  the  truth 
but  were  equally  able  and  effective  in  proclaiming  it  by  word  and  deed. 
When  once  their  aims  and  real  character  are  understood,  these  peerless 


PREFACE 

patriots  of  ancient  Israel  will  inspire  anew  the  live  men  and  women  of  to- 
day, to  devote  themselves  patiently,  unselfishly,  and  persistently  to  elim- 
inating the  civic  and  social  evils  which  disgrace  our  modern  civilization, 
and  to  realizing  in  city  and  state  the  eternal  ideals  of  justice  and  common 
service. 

The  Hebrew  prophets  did  not  work  for  a  new  social  order,  but  they  did 
demand  that  each  individual  and  each  class  should  contribute  their  part 
to  the  common  good.  They  also  closely  blended  religion  and  ethics, 
and  declared  that  a  faith  which  did  not  find  expression  in  justice  and 
mercy  was  mere  hypocrisy.  Thus  they  both  ethicized  and  socialized 
religion,  adjusting  it  squarely  to  the  universal  needs  of  society  and  the 
individual. 

In  the  experience  of  the  prophets  and  of  their  nation  during  these  try- 
ing years,  it  is  also  possible  to  trace  more  clearly  than  in  any  other 
period  of  human  history  the  process  by  which  the  Divine  Father  revealed 
and  still  reveals  his  character  and  will  to  men.  That  revelation  was 
neither  abstract  nor  mechanical,  but  rather  a  gradual  opening  of  the 
mental  and  spiritual  vision  of  certain  men  who  were  ready  to  learn  and 
to  act.  They  correspond  in  the  realm  of  morals  and  religion  to  the 
world's  great  scientists  and  inventors.  The  Hebrew  prophets  were  men 
who,  like  the  shepherd  Amos,  had  been  taught  by  occupation  and  ex- 
perience to  be  ever  on  the  watch,  to  interpret  each  significant  sign,  to 
see  facts  as  they  were;  and  then,  when  conviction  deepened  into  cer- 
tainty, to  act  courageously  yet  tactfully,  and  with  a  supreme  unconcern 
for  their  personal  interests.  To  such  men  God  revealed  his  laws  and 
purposes,  sometimes  through  the  great  crises  which  overtook  their 
nation,  sometimes  through  the  personal  experience  of  the  men  who  were 
thus  called  to  be  prophets — the  spokesmen  and  interpreters  of  Jehovah 
to  his  race. 

The  wealth  of  historical  and  contemporary  biblical  literature  has 
made  the  process  of  selection  diflScult;  and  yet  the  aim  has  been  to  leave 
out  no  really  vital  and  significant  passages.  The  larger  literature  and 
the  reasons  for  the  selections  which  have  been  made  will  be  found  in  the 
corresponding  volumes  of  the  author's  Student's  Old  Testament.  There 
the  student  may  also  trace  the  textual  basis  for  the  renderings  which 
have  been  adopted.  In  endeavoring  to  reproduce  in  an  alien  language 
the  powerful  literary  figures  and  immortal  messages  of  the  Hebrew 
prophets,  every  translator  must  be  deeply  impressed  by  the  inadequacy 
of  his  results.  Often  later  scribes  also  failed  to  catch  the  meaning  of 
the  original  or  to  transcribe  it  accurately,  so  that  any  translation  based 

vi 


PREFACE 

simply  on  the  present  Hebrew  text  does  not  in  many  cases  convey 
the  thought  of  the  ancient  writers.  In  these  cases,  the  evidence  of  the 
context  and  the  testimony  of  the  early  translations,  such  as  the  Greek, 
Syriac  and  the  Latin,  are  of  the  greatest  value. 

Later  Hebrew  scribes  have  also  paid  their  tribute  to  the  importance 
of  the  original  writings  of  the  prophets  by  amplifying  them  at  many 
points.  This  is  especially  true,  for  example,  in  the  book  of  Jeremiah, 
where  the  total  Hebrew  text  is  one-eighth  longer  than  that  of  the  older 
version  represented  by  the  Greek  translation.  In  such  cases,  the  shorter 
Greek  version,  which  contains  all  the  essential  facts  without  the  obscur- 
ing repetitions  found  in  the  Hebrew,  has  in  general  been  followed,  with 
a  corresponding  gain  not  only  in  clearness  and  literary  beauty  but  also 
in  economy  of  space  and  fidelity  to  the  original. 

The  endeavor  has  been  made  to  correct  a  fundamental  defect  in  the 
current  translations  by  indicating  the  poetic  character  of  the  prophetic 
addresses.  With  the  exception  of  the  priest-prophet  Ezekiel,  the  pre- 
exilic  prophets  apparently  always  spoke  in  the  language  of  poetry.  The 
poetic  form  added  vastly  not  only  to  the  beauty  and  effectiveness,  but 
also  to  the  clear  understanding  of  their  addresses ;  for,  in  keeping  with 
the  fundamental  characteristics  of  Hebrew  poetry,  the  second  line  of 
each  couplet  repeats  the  same  thought  in  similar  or  opposite  terms,  or 
else  develops  still  further  the  idea  presented  in  the  first  line.  Hence,  if 
the  meaning  of  one  line  is  obscure,  it  is  illustrated  or  interpreted  by  that 
of  the  corresponding  member  of  the  couplet. 

In  addition  to  this  parallelism  or  rhythm  of  ideas,  Hebrew,  like  Eng- 
lish poetry,  is  characterized  by  symmetry  in  the  number  of  beats  or 
accented  syllables  in  each  succeeding  line.  The  three-beat  measure  is 
the  one  most  commonly  used.  Sometimes,  to  express  great  excitement, 
as  when  the  approach  of  an  enemy  is  announced,  the  quick  two-beat 
measure  is  employed.  In  appealing  to  the  reason,  or  in  more  dehber- 
ative  passages,  the  calmer,  more  formal  four-beat  measure  is  used.  To 
express  deep  emotion,  whether  that  of  sorrow,  as  of  the  mourners  la- 
menting over  the  bier  of  the  dead,  or  great  joy  and  elation,  the  five-beat 
measure  is  introduced.  This  consists  ordinarily  of  a  sentence  of  three 
beats  followed  by  a  clause  of  two  beats,  suggesting  the  catching  of  the 
breath  or  an  exclamation  under  the  influence  of  overwhelming  feeling. 

That  the  reader  may  distinguish  at  a  glance  these  different  metres, 
lines  of  the  five-beat  measure  have  been  printed  so  as  to  begin  at  the 
extreme  left  of  the  page,  those  of  the  four-beat  measure  have  been  in- 
dented the  equivalent  of  two  or  three  letters,  the  three-beat  a  space 

vii 


PREFACE 

equivalent  to  four  or  five  letters,  and  the  two-beat  to  seven  or  eight 
letters. 

In  the  present  volume  the  biblical  passages  are  taken  from  so  many 
different  books  that  references  have  been  introduced  in  connection  with 
the  side-headings,  to  aid  the  student  in  readily  identifying  these  quo- 
tations. As  in  the  preceding  volumes,  detailed  verses  can  be  distin- 
guished by  referring  to  the  Student's  Old  Testament  to  which  references 
are  given  under  each  chapter  heading  in  the  Table  of  Contents.  The 
attention  of  the  teachers  is  also  called  to  the  general  questions  and  to  the 
subjects  for  special  research  in  the  Appendix,  where  suggestions  and 
directions  are  given  for  additional  and  more  technical  study. 

It  is  impossible  to  indicate  in  detail  my  indebtedness  to  the  scores  of 
Old  Testament  scholars,  whose  work  has  revealed  the  true  character 
and  messages  of  the  Hebrew  prophets.  The  names  of  the  more  impor- 
tant English  and  American  contributors  are  found  in  connection  with 
the  list  of  books  for  reference  in  the  Appendix.  I  owe  a  more  personal 
debt  to  Professor  Irving  F.  Wood,  of  Smith  College,  and  Professor  J.  F. 
Genung,  of  Amherst  College,  who  have  generously  read  the  proof  of  the 
present  volume  and  offered  many  practical  suggestions. 

C.  F.  K. 

Yale  Universitt, 
April,  1909. 


CONTENTS 


THE  HISTORY  OF  NORTHERN  ISRAEL 


§  LXI.    The  Division  of  the  Hebrew  Empire. 


PAQS 
1 


s 


I  KgS.  122-  1-  3b-20.  25-32,  1419.  20  (St.  O.  T.,  II,  §§  59,  60, 

63). 

I.  The  Records  of  Northern  Israel's  History.— II.  Re- 
hoboam's  Fatal  Policy.— III.  The  Underlying  Causes 
of  the  Division. — IV.  Events  of  Jeroboam's  Reign. 
— V.  Jeroboam's  Religious  Policy. — VI.  Character 
of  Jeroboam's  Reign.— VII.  Effects  of  the  Division. 

§  LXII.    The  Military  Dynasties  of  Northern  Israel        8 

I   KgS.   1525-  27-29a.  33.  32,   165,7,6^8-12a.  15-18.  21-24,  27-34,  201-'" 

(St.  o".  T.,  II,  §§  63-68,  74-76). 

I.  The  Dynasty  of  Baasha. — II.  Omri's  Accession. 
III.  Omri's  Foreign  Policy.— IV.  Ahab's  War  of  Inde- 
pendence.— V.  Ahab's  Character  and  Policy. — 
VI.    The  Dangers  of  Ahab's  Policy. 

§  LXIII.    Elijah's  Work  as  a  Religious  and  Social 

Reformer 17 

I   KgS.   171-24,   181-30,  32b-46,   191-21,   211-20-   23.  27   (St.   O.  T., 

II.  §§  69-73). 

I.  The  Elijah  Stories.— II.  Elijah,  the  Tishbite.— 

III.  Elijah's  Demand  of  Loyalty  to  Jehovah. — IV. 
Elijah's  Appeal  to  the  Nation. — V.  The  Revelation 
at  Horeb.— VI.  The  Call  of  Elisha.— VII.  Elijah's 
Condemnation  of  Ahab's  Tyranny. — VIII.  The 
Significance  of  Elijah's  Work. 

§  LXIV.    The  Decline  of  the  House  of  Ahab 30 

I  KgS.  221-'lO-  61.  S3,    II    KgS.  12-8.  17,  31    2.  4-27  (St.  O.  T., 

II,  §§  77-80,  88). 

I.  The  Advance  of  Assyria. — II.  Micaiah  and  the 
Four  Hundred  False  Prophets.— III.  The  Proto- 
type of  Satan. — IV.  Ahab's  Death.— V.  The  Reign  of 
Ahaziah. — VI.  The  War  Against  Moab. 


IX 


CONTENTS 


§  LXV.    Jehu's  Revolution  and  Its  Consequences  . . 

II  KgS.  91-6-  lOb.  n-28.  30-37^  10^ -27-  32-36^  131-11-  22-25^  I415. 
16.  23-29  (St.  O.  T.,  II,  §§  93-97). 

I.  The  Prophetic  Guilds. — II.  The  Jehovah  Party 
in  Israel. — III.  The  Anointing  of  Jehu. — IV. 
Jehu's  Bloody  Reform  Measures. — V.  Jehu's  Trib- 
ute to  Assyria. — VI.  The  Cruel  Oppression  by  the 
Arameans. — VII.  The  Revival  of  Northern  Israel 
under  Joash  and  Jeroboam. 


PAGE 

41 


§  LXVI.    Amos's  Arraignment  of  Northern  Israel.  . . 

Am      13-8-    13-15     21-2<:-    2a    b.    d.    3.   6-8.    10.    9.    11-16    (gt     Q     T  , 

HI,  §§2,  3).' 

I.  Political  Conditions  in  Northern  Israel  under 
Jeroboam  II. — II.  Society  and  Religion  in  Israel. 
— III.  Date  of  Amos's  Appearance. — IV.  Amos's 
Personal  History. — V.  The  Personality  of  the 
Prophet. — VI.  Amos's  Method  of  Securing  a 
Hearing. — VII.  The  Universal  Principles  Estab- 
lished in  Amos's  Opening  Address. — VIII.  The 
Application  to  Northern  Israel. 


53 


§  LXVII.    The  Fatal  Errors  and  Crimes  of  the  Israel- 
ites        62 


10-21.  22b  23-27 


,  61 


Am.    31-15,    41-7.    8b-12.   13e,   51-7. 

12-14  (St.  O.  T..  Ill,  §§  4-9). 
I.  The  Literary  Form  of  Amos's  Prophecy. — II. 
The  Prophet's  Credentials.— III.  The  Crimes  of  the 
Ruling  Classes. — IV.  The  Uselessness  of  Mere  Cere- 
monial.— V.  The  Call  to  Repentance. — VI.  Amos's 
Ideal  of  Righteousness. — VII.  The  Impending 
Doom. 


§  LXVIII.    The  Inevitable  Consequences  of  Israel's 
Crimes 

Am.   71a  t>-   2-17,   81-2-  *•  5-  60.  7-9.   3.  10.  llb-14,   9I-4.   7.  Sab  (gt. 

O.-f.,  III.  §§10-13). 

I.  The  Visions  of  Impending  Judgment. — II.  The 
Reception  of  Amos's  Message. — III.  Amos's  Con- 
clusions Regarding  Israel's  Future. — IV.  The 
Later  Appendix  to  the  Book. — V.  Amos's  Concep- 
tion of  Jehovah. — VI.  Amos's  Social  Teachings. 


72 


§  LXIX.    The  Beginning  of  Jehovah's  Revelation  by 

Hosea 80 

HOS.  12b  c.  3-6.  8.  9  22b  c.  4.  6a  b,  31-4,  22a  d  e.  3.  5c  e.  6.  7a-c. 
8-10.  12.  U.  13-17.  18e. 'l»-23  (gt.  Q.  T.,  Ill,  §§   15,   16). 

I.  The  Book  of  Hosea. — II.  Hosea's  Date  and  Na- 
tionality.—III.  The  Prophet's  Private  History. — 
IV.  The     Unfaithfulness     of     his     Wife.— V.  The 


§LXX. 


< 


CONTENTS 


Truths  which  Hosea  Learned  from  his  Tragic  Ex- 
perience.— VI.  The  Application  of  his  own  Experi- 
ence to  That  of  his  Nation. — VII.  Hosea's  Mes- 
sages to  the  World. 

Jehovah's  Charges  Against  Guilty  Israel.  .      88 

HOS.  41-6,  51-3,  515-6IO,  6"b-715^   8<-  6b  ca.  6-9b^   13I-I6   (St. 

0.  T.,  Ill,  §§  18-22,  28). 

1.  The  Background  and  Literary  Form  of  Hosea's 
Later  Prophecies. — II.  The  Guilt  of  Israel's  Proph- 
ets, Priests  and  Rulers. — III.  The  Fatal  Lack  of 
True  Repentance  and  Character. — IV.  The  Evi- 
dences of  National  Degeneracy. — V.  Hosea's  Atti- 
tude toward  the  Kingship  and  Idolatry. — VI.  The 
Inevitable  Fate  Awaiting  the  Nation. 

§  LXXI.    Jehovah's  Tender  Love  for  His  People.  . .      97 

Hos.  111-9,  141-8  (St.  O.  T.,  IIL  §§  26,  29). 

I.  The  Revelation  of  Jehovah's  Love  in  the  Past. — 

II.  God's  Passionate  Desire  to  Forgive. — III.  The 
Prayer  of  True  Repentance. — IV.  The  Divine  Re- 
sponse.— V.  Hosea's  Personality. — VI.  Hosea's 
Teachings  Regarding  God. — VII.  Hosea's  Place 
Among  the  World's  Religious  Teachers. 


§  LXXII.    The  Fate  op  Northern  Israel. 


103 


II  KgS.  158-10-  13-16.  19-23.  25-27.  29-31^  I7I.  3.  4^  189-11,  l?^^- 
34.  41   (St.  O.  T.,  II,  §§  98-102). 

I.  The  Invasion  of  Tiglath-pileser  IV.— II.  The 
Reign  of  Hoshea  and  the  Fall  of  Samaria. — III.  Fate 
of  the  Northern  Tribes.— IV.  The  Origin  of  the 
Samaritans. — V.  Causes  of  the  Downfall  of  North- 
ern Israel. — VI.  Northern  Israel's  Contributions  to 
the  Faith  of  Mankind. 


THE  ASSYRIAN  PERIOD  OF  JUDAH'S  HISTORY 
§  LXXIII.    From  Rehoboam  to  Uzziah 112 

I  KgS.  1421-28.  30.  31^  151.  2.  7b-13.  15-24,  22«-«,  II  KgS. 
g25-29,  927.  28,  111-9.  11-21,  121-2-  4-18.  20.  21,  I4I.  2.  5.  to.  7-14. 
"-21  (St.  O.  T.,  II.  §§  103-117). 

I.  General  Characteristics  of  Judah's  History. — II. 
Rehoboam's  Reign. — III.  Asa's  Policy. — IV.  The 
Priestly  Reformation  in  Judah. — V.  The  Early  Ju- 
dean  Prophetic  History. — VI.  The  Reign  of  Ama- 
ziah. 

§  LXXIV.    The  Reign  of  Uzziah  and  the  Call  of  Isaiah    123 

II  KgS.  151-4,  1422,  II  Chr.  266-10,  II  Kgs.  155-7-  32-35.  37. 
36  38,  Is.  61-13  (St.  O.  T.,  II,  §  117;   III,  §  30). 

I.  Uzziah's   Victories. — II.  Uzziah's   Home   Policy. 


XI 


CONTENIS 


—III.  The  Political  and  Social  Effects  of  Uzziah's 
Reign.— IV.  The  Death  Year  of  Uzziah.— V.  The 
Young  Isaiah. — VI.  The  Account  of  Isaiah's  Vi 
sion. — VII.  Its  Meaning. — VIII.  Isaiah's  Commis 
sion. 

§  LXXV.    Isaiah's  Early  Social  Sermons 131 

Is.  51-U.     17-24^   26-8,   312.17.     24-26^  41^    QS-Jl^    101"?,  5»-"-     »C, 

(St.  O.  T.,  Ill,  §§  31-33).' 

I.  The  Present  Form  of  the  Book  of  Isaiah. — II. 
The  Different  Periods  of  Isaiah's  Activity. — III. 
His  First  Address. — IV.  The  Song  of  the  Vineyard. 
— V.  The  Crimes  of  Judah's  Leaders.— VI.  Jeho- 
vah's Judgments  upon  Israel  and  Judah. 

§  LXXVI.    Isaiah's  Advice  to  King  and  People  in  735  b.c.    141 

II  Kgs.  161-6,  Is.  7«-2s,  8' -4,  171-6,  85-18,  II  Kgs.  16^ -20, 
181-3  8  (St.  O.  T.,  II,  §  119;  III,  §§  34-37). 
I.  The  Political  Situation. — II.  Isaiah's  Advice  to 
Ahaz. — III.  Isaiah's  Sign  to  Ahaz. — IV.  Effects  of 
the  Assyrian  Advance. — V.  Isaiah's  Object  Lessons. 
— VI.  The  Consequences  of  Ahaz's  Policy. 


§LXXVII.    The  Great  Crisis  of  701  b.c. 


150 


§  LXXVIII. 


§  LXXIX. 


Is.  201-6,  II  Kgs.  201*19,  Is.  28^-18,  301-17,  3V-*,  l*-» 
II  Kgs.  1813-16  (St.  O.  T.,  II.  §§  120-123;  III,  §§  39- 
44,  47). 

I.  The  Spirit  of  Unrest  in  Palestine. — II.  Isaiah's 
Activity  in  711  b.c. — III.  The  Embassy  of  Mero- 
dach-baladan. — IV.  Isaiah's  Counsels  in  the  Years 
703-1  B.C.— V.  Judah's  Fate. — VI.  Isaiah's  Mes- 
sage to  his  Afflicted  Countrymen. 

Micah's  Sermons  and  Hezekiah's  Reforma- 
tion      161 

Mi.  12-16,  31 .6».  6-12,  66-8,  n  Kgs.  18*  (St.  O.  T.,  Ill,  §§ 
50-53). 

I.  The  Prophecies  of  Micah.— II.  The  Date  of  Mi- 
cah's Work.— III.  The  Personality  and  Aims  of 
Micah. — IV.  The  Judgment  Awaiting  Guilty  Jeru- 
salem.—V.  The  Guilt  of  the  Leaders  of  the  Nation. 
—VI.  The  Reformation  of  Hezekiah.— VII.  The 
Essentials  of  Religion. 

Jerusalem's  Deliverance  Through  Isaiah's 
Counsels 171 

Is.  105-11-  13b-15.   27.   24b  c,  32-34   H   KgS.  181" "37,,  191-7-  21-28.   8. 

9..* 36.  J7,  2020  21  (St.  O.'t.,  II,  §  124;   III,  §§  56-58). 
I.  The  Evidence  that  Sennacherib  Invaded  Judah 
about    690    b.c.  —  II.  Isaiah's    Counsel. — III.  Isa- 


Xll 


CONTENTS 


iah's  Confidence  in  Jehovah's  Protection. — IV.  The 
Nature  of  the  Deliverance. — V.  Isaiah's  Work  as 
Reformer,  Statesman  and  Theologian. 

§  LXXX.    The  Reaction  Under  Manasseh  and  the  De- 
cline OF  Assyria 181 

II  Kgs.  211-26,  Nah.  l"-  »,  21-  3-3i9  (St.  O.  T.,  II,  §  125; 
III,  §  60). 

I.  Causes  of  the  Religious  Reaction  under  Manasseh 
—II.  The  Real  Nature  of  the  Reaction.— III.  The 
Prophetic  Party. — IV.  Events  in  the  Assyrian  Em- 
pire.— V.  The  Decline  of  Assyria. — VI.  The  Date 
and  Theme  of  Nahum's  Prophecy.— VII.  Its  Ob- 
ject.— VIII.  The  Great  Teachings  of  the  Prophets 
of  the  Assyrian  Period. 

THE   LAST   HALF   CENTURY   OF   JUDAH'S   HISTORY 


^ 


§  LXXXL    Zephaniah's  Reform  Sermons 192 

II   Kgs.   221-   2,   Zeph.    11-  7.   2-6.    8-18,   21-7-   12-15,   31-7   (St. 

0.  T.,  Ill,  §§  62-64). 

1.  The  Accession  of  the  Young  Josiah. — II.  Zeph- 
aniah's Ancestry. — III.  The  Historical  Background 
of  his  Work.— IV.  His  Prophecies.— V.  The  Com- 
ing Day  of  Jehovah. — VI.  Zephaniah's  Ultimate 
Aim. 

§  LXXXn.    Jeremiah's  Call  and  Early  Reform  Sermons    199 

Jer.  l'*-19  22-  3.  20-22.  26.  27.  29-35,  312b.  13.  19.  20,  45-8.  llb-13. 
16-18.   14.   19-23,   51 -3b,  4.  B,    610-H.    16.    22-26    (gt.    Q.   T.,    Ill,   §§ 

66-68). 

I.  Jeremiah  of  Anathoth. — II.  His  Call  to  be  a 
Prophet. — III.  His  Demand  for  a  Fundamental 
Reformation.— IV.  The  Foe  from  the  North.— V. 
Jeremiah's  Literary  Figures. — VI.  His  Early  Mes- 
sages to  his  People. 


§  LXXXHL    The  Great  Reformation  under  Josiah. 


§  LXXXIV. 


209 


II    Kgs.    223-16.    18-20,    231 -3ac.    4-15.    19-25,    Dt.     121 -4,    1621. 

22.,  172-7  (St.  O.  T.,  II,  §§  126,  127:  IV,  §  140). 
I.  The  Reformers  of  Judah.— II.  The  Finding  of 
the  Law  in  the  Temple. — III.  The  Detailed  Reforms. 
—IV.  The  Basis  of  the  Reformation.— V.  The  Pres- 
ent Form  of  Deuteronomy. — VI.  Its  History. — 
VII.  Its  Characteristics. 

Ceremonial,  Civil  and  Philanthropic  Regu- 
lations OF  the  Deuteronomic  Code 218 

Dt.  121'-  1^-  27,  1521,  1217-6  18.  15.  16,  143.6  9-11.  19-21a,  2122. 
M.  1-5,  1519-22,  261-11,'  1422-27,  2321-23,' 216b,  248,  202-»,  181«- 
C.  3-8^     5I2-I6     IQl.  2.  4b-7.  3.  4a.   8-11.  13-17,    151-3,  3110-12,   IglS^ 

xiii 


CONTENTS 

PAGE 

»  25^-3,  178-13,  1915-21,  177,  19<-",  17"-2»,  25*,  22«,  24» 
12. 13.  6.  14.  15^  2318-  16,  1512-18,  2417-  18,  iQisb-  !»,  2410-  ",  2319' 
20,  157-11,  2419-22,  2612-  13  (St.  O.  T.,  IV,  §§  172-4,*  181, 
188-90,  193,  149-151,  210-5,  45-53,  37,  93-112). 
I.  The  Value  of  the  Deuteronomic  Laws. — II.  The 
Laws  Regarding  Sacrifice  and  Ceremonial  Cleanli- 
ness.— III.  Duties  and  Income  of  the  Levitical 
Priests.— IV.  The  Pre-Exilic  Sacred  Calendar.— V. 
Judicial  and  Civil  Organization. — VI.  Humane  Reg- 
ulations. 

fLXXXV.    Jeremiah's    Experiences    as    Patriot    and 

Preacher  under  Jehoiakim 236 

II  KgS  2329-35,  Jer.  2210-19,  III8-23,  71-15.  28-34,  268-2*,  191- 

10.  ua.  12a.  14.  15,  201-10-  "-18  (St.  O.  T.,  II,  §§  128-132; 
IIL  §§  72-77,  86,  87). 

I.  The  Reign  of  Josiah. — II.  The  Death  of  Josiah 
(about  608  b.c). — III.  Necho's  Asiatic  Campaign. 
— IV.  The  Accession  of  Jehoiakim. — V.  Jeremiah's 
Experience  at  the  Hands  of  his  Fellow-Townsmen. 
— VI.  The  Temple  Discourse. — VII.  The  Prophet's 
Impeachment  and  Trial. — VIII.  Jeremiah's  Public 
Imprisonment. 

§  LXXXVI.    The  First  and  Second  Collections  of  Jere- 
miah's Sermons 247 

Jer.  36  (St.  O.  T.,  II,  §  133;  III,  $  88). 
I.  The  Reasons  which  Led  Jeremiah  to  Write. — II. 
The  Method  of  Writing. — IIL  Contents  of  the  First 
Edition  of  Jeremiah's  Sermons. — IV.  The  Second 
Edition  of  Jeremiah's  Prophecies. — V.  The  Struct- 
ure of  the  Book  of  Jeremiah. — VI.  The  History  of 
the  Book  of  Jeremiah. 

§  LXXXVII.    Events  Leading  to  the  First  Babylonian 

Captivity 256 

Jer.  461-12,  Hab.  li-*-  i2»-  i3,  2^-*,  15-i2b-  "-is,  Jer.  25i-  »• 

6.  7a-10,  II  KgS.  2336,  241a-  7.  lb.  2,  Jgr.     351-7-     >0b-13.  16-19, 

12^-12,  II  Kgs.  246-  8-10,  Jer.  1315-",  22«-3o,  II  Kgs.  24"- 
»8,  Jer.  241-10,  291a-  3"  (St.  O.  T.,  II,  §  134;  III,  §  89- 
99).  I.  Necho's  Defeat  at  Carchemish.  11.  The  Proph- 
ecy of  Habakkuk. — III.  The  Chaldean  Conqueror, 
Nebuchadrezzar. --IV.  Jehoiakira's  Rebellion  Against 
Nebuchadrezzar. — V.  The  First  Captivity. 


§  LXXXVIII.    Ezekiel's  Messages  to  the  People  of  Judah. 

Ezek.  11-  >\  21-39-  "-*!,  41-3,  51 -w,  11"-",  121-1^,  131-', 

181-14.  i7b-23  (St.  O.  T.,  IIL  §§  104-108,  112.  114,  115, 

120). 

I.  The  History  and  Personality  of  EzekieL — II.  His 

Call  and  Commission. — III.  His  Advice  Regarding 

xiv 


CONTENTS 


the  Crisis  in  Judah. — IV.  Causes  of  Judah's  Over- 
throw.— V.  Ezekiel's  Doctrine  of  Individual  Re- 
sponsibility. 

LXXXIX.    Jeremiah's  Activity  in  the  Reign  of  Zede- 
KIAH 

Jer.  239''-  "•  "-l^-  "•  21-29^  271-12a,  14b. -16.  18a.  19a. c.  20a.  22a 
281 -3a-  4a.  c.  6-14a.  15-17,  jf  KgS.  2420b,  251-  2,  JCF.  211-^'' 
348-lOa.    c.    llb-22,    373-3828a,    BQIS-IS,    321-15    (St.    O.    T.,   II, 

§§  135-137;  III  §§  101-103,  125-130). 
I.  The  False  Prophets  in  Judah's  History. — II. 
Distinction  Between  the  False  and  True  Proph- 
ets.— III.  Rebellion  Against  Nebuchadrezzar. — IV. 
Events  During  the  Siege. — V.  Jeremiah's  Belief  in 
the  Future  of  his  Race. 


279 


^ 


§  XC.    The  Final  Capture  of  Jerusalem  and  the 

End  of  the  Hebrew  State 293 

Jer.  3828b-397,  II  Kgs.  258-i6.  18-21,  jer.  5228-30,  3911-14, 
40»-8,  II.  Kgs.  2522,  Jer.  40^-437,  3127-34  (St.  O.  T.,  II, 
§§  138-141;  III,  §§  129,  132,  134). 
I.  The  Final  Destruction  of  Jerusalem. — II.  The 
Remnants  of  the  Nation. — III.  Gedaliah's  Brief 
Rule. — IV.  Jeremiah's  Tragic  Fate. — V.  His  Abid- 
ing Message  to  the  Race. 

APPENDIX    I.    A  Practical  Biblical  Reference  Library    309 

APPENDIX  II.    General    Questions    and    Subjects    for 

Special  Research 312 


LIST  OF  MAPS  AND  CHARTS 

Hebrew  Contemporary  Chronology  from  the  Beginning  of 

THE  Hebrew  Empire  to  the  Babylonian  Exile.  .Frontispiece. 

Israel  and  Judah  After  the  Division  of  the  Hebrew  Em- 
pire  to  face  page         1 

The  Assyrian  Empire to  face  page    105 


zv 


Longitude    East 


ISRAEL.  AND  JUDAH  AFTER  THE  DIVISION   OF 
THE  HEBREAV  EMPIRE. 


THE  HISTORY  OF  NORTHERN  ISRAEL 
§  LXI.     THE  DIVISION  OF  THE  HEBREW  EMPIRE 

Now  as  soon  as  Jeroboam  the  son  of  Nebat  heard  [that  i.jero- 
Solomon  was  dead] — for  he  was  still  in  Egypt,  whither  he  retum^ 
had  fled  from  the  presence  of  King  Solomon,  and  he  dwelt  d  k- 
in  Egypt — he  returned  at  once  to  his  native  town,  Zeredah      ^ 
in  Mount  Ephraim. 

And  Rehoboam  went  to  Shechem,  for  all  Israel  had  come  2.  De- 
to  Shechem  to  make  him  king.  And  they  said  to  Reho-  ^^^^^ 
boam,  Your  father  made  our  yoke  intolerable.  Now  there-  north- 
fore  make  the  intolerable  service  of  your  father  and  the  (™b^) 
heavy  yoke  he  laid  upon  us  lighter,  and  we  will  serve  you. 
And  he  said  to  them,  Go  away  for  three  days,  then  come 
again  to  me.     So  the  people  went  away. 

And  King  Rehoboam  took  counsel  with  the  old  men  who  s.Coun- 
had  stood  before  Solomon  his  father  during  his  lifetime,  J^eoW 
saying.  What  answer  do  you  advise  me  to  give  this  people?  men 
And  they  said  to  him.  If  now  you  will  be  a  servant  to  this 
people,  and  will  serve  them,  and  give  them  a  favorable 
answer,  then  they  will  be  your  servants  forever. 

But  he  rejected  the  counsel  which  the  old  men  had  given  4.coun- 
him,  and  took  counsel  with  the  young  men  who  had  grown  l§^^^ 
up  with  him  and  had  stood  before  him.     And  he  said  to  them,  young 
What  answer  do  you  advise  us  to  give  to  this  people,  who  ^^ 
have  spoken  to  me,  saying,  'Make  the  yoke  that  your  father 
put  upon  us  lighter*?    And  the  young  men  who  had  grown 
up  with  him  said  to  him.  Thus  must  you  answer  this  people 
who  have  said  to  you,  *Your  father  made  our  yoke  heavy, 
but  you  make  it  lighter  for  us' ;  thus  must  you  say  to  them, 
*My  little  finger  is  thicker  than  my  father's  loins!     And 
now,  whereas  my  father  loaded  you  with  a  heavy  yoke,  I 
will  make  your  yoke  heavier ;  my  father  chastised  you  with 
whips,  but  I  will  chastise  you  with  scourges.' 


(6.7) 


THE  DIVISION  OF  THE  HEBREW  EMPIRE 

5.  Re-  So  when  all  the  people  came  to  Rehoboam  the  third  day, 
am^s"  as  the  king  bade,  saying,  Come  to  me  the  third  day,  the  king 
^y^^^f  answered  the  people  harshly,  and  did  not  follow  the  counsel 
reply  which  the  old  men  had  given  him,  but  spoke  to  them  ac- 
^*  "^  cording  to  the  counsel  of  the  young  men,  saying,  My  father 

made  your  yoke  heavy,  but  I  also  will  make  your  yoke  stili 
heavier;  my  father  chastised  you  with  whips,  but  I  will 
chastise  you  with  scourges.  So  the  king  gave  no  heed  to 
the  people;  for  it  was  a  thing  brought  about  of  Jehovah 
to  confirm  his  word,  which  Jehovah  spoke  by  Ahijah  the 
Shilonite  to  Jeroboam  the  son  of  Nebat. 

6.  Re-  And  when  all  Israel  saw  that  the  king  gave  no  heed  to 
if'^Re^    them,  the  people  answered  the  king,  saying, 

hobo- 

the  What  share  have  we  in  David? 

north-  -^g  jj^^g  ^^  claim  in  the  son  of  Jesse! 

l^^  To  your  tents,  O  Israel! 

Now  care  for  your  own  house,  0  David! 

So  the  Israelites  went  to  their  homes.  Then  King  Reho- 
boam sent  Adoniram,  who  was  over  the  men  subject  to 
forced  labor;  but  all  Israel  stoned  him  to  death.  There- 
upon King  Rehoboam  quickly  mounted  his  chariot  in  order 
to  flee  to  Jerusalem.  So  Israel  rebelled  against  the  house 
of  David  to  the  present  day. 

7.  Eiec-  And  as  soon  as  all  Israel  heard  that  Jeroboam  had  re- 
j'ero-°^  turned,  they  sent  and  called  him  to  the  assembly  of  the 
kfn™  people  and  made  him  king  over  all  Israel.  None  remained 
(so°i)     loyal  to  the  house  of  David  except  the  tribe  of  Judah.    And 

Jeroboam  fortified  Shechem  in  the  hill  country  of  Ephraim, 

and  dwelt  there.     Afterwards  he  went  out  from  there  and 

fortified  Penuel. 

s.Es-         Then  Jeroboam  said  to  himself.  Now  the  sovereignty  will 

Sent  '  revert  to  the  house  of  David.     If  this  people  go  up  to  offer 

?oyai      sacrifices  in  the  temple  of  Jehovah  at  Jerusalem,  then  will 

sanct-     the  heart  of  this  people  turn  again  to  their  lord,  even  to 

"^"i^.     Rehoboam  king  of  Judah;    and  they  will  kill  me.     So  the 

"  "^       king  took  counsel  with  himself,  and  made  two  calves  of 

gold,  and  said  to  the  people.  You  have  gone  up  to  Jerusalem 

long  enough.     Behold  your  gods,  O  Israel,  which  brought 


THE  RECORDS  OF  NORTHERN  ISRAEL'S  HISTORY 

you  up  from  the  land  of  Egypt!  And  he  set  up  the  one  in 
Bethel,  and  the  other  in  Dan.  And  this  thing  became  a  sin 
to  Israel,  for  the  people  went  to  worship  before  the  one,  even 
to  Dan. 

And  he  made  houses  of  high  places,  and  made  priests  9.  Ap- 
from  among  all  the  people,  who  were  not  of  the  sons  of  SSSJ" 
Levi.     And  Jeroboam  ordained  a  feast  in  the  eighth  month,  of .^^^ 
on  the  fifteenth  day  of  the  month,  like  the  feast  that  is  in  W-'^) 
Judah,  and  he  went  up  to  the  altar;  so  he  did  in  Bethel, 
sacrificing  to  the  calves  that  he  had  made;   and  he  placed 
in  Bethel  the    priests    of    the    high  places  that  he   had 
made. 

Now  the  other  acts  of  Jeroboam,  how  he  carried  on  wars,   10. 
how  he  ruled,  they  are  already  recorded  in  the  Chronicles  beam's 
of  the  Kings  of  Israel.     And  the  time  during  which  Jero-  j^ign 
boam  reigned  was  twenty-two  years.     Then  he  slept  with  ") 
his  fathers,  and  Nadab  his  son  became  king  in  his  place. 

I.  The  Records  of  Northern  Israel's  History.  From  the  period 
of  the  division  onward,  the  late  prophetic  editor  of  the  books  of  Kings 
weaves  together  the  history  of  the  two  Hebrew  kingdoms.  For  the  first 
two  centuries  he  devotes  his  chief  attention  to  Northern  Israel.  His 
method  is  that  of  the  earlier  Hebrew  historians.  Where  ancient  his- 
tories were  available,  he  quotes  verbatim  the  sections  adapted  to  his 
purpose.  In  addition  to  the  state  annals  of  Northern  and  Southern 
Israel,  to  which  he  frequently  refers,  he  evidently  had  access  to  certain 
originally  independent  biographies  of  the  more  important  kings  and 
prophets,  such  as  Jeroboam,  Ahab,  Jehu,  Hezekiah,  Elijah,  Elisha  and 
Isaiah.  The  result  is  that  his  history  is  very  brief  and  incomplete  at 
certain  points  and  very  full  and  detailed  at  others.  Fortunately  the 
more  important  epochs  are  those  most  fully  treated. 

The  citations  from  the  older  sources  are  incorporated  by  the  editor 
in  a  stereotyped  framework,  which  gives  the  date  of  the  accession  of 
each  king,  the  length  of  the  reign,  and  certain  other  important  facts 
which  he  seems  to  have  drawn  from  the  state  annals  of  the  two  king- 
doms. To  these  data  he  adds  his  own  estimate  of  the  character  and 
policy  of  each  ruler.  His  basis  of  judgment  is  that  of  the  Deuteronomic 
law  which  makes  Jerusalem  the  only  centre  where  Jehovah  could  be 
rightly  worshipped.  Hence  all  the  kings  of  Northern  Israel,  and  most 
of  the  kings  of  Judah,  who  regarded  the  local  sanctuaries  outside 


THE  DIVISION  OF  THE  HEBREW  EMPIRE 

Jerusalem  as  perfectly  legitimate,  are  condemned  by  him  as  traitors 
to  the  religion  of  their  race. 

The  historical  records  in  the  books  of  Kings  are  richly  supplemented 
by  the  sermons  of  contemporary  prophets  like  Amos  and  Hosea.  These 
sermons  are  like  mirrors,  reflecting  in  detail  the  many-sided  life  of  the 
nation,  and  make  it  possible  to  view  political,  social,  and  moral  condi- 
tions in  Israel  through  the  eyes  of  its  most  enlightened  statesmen  and 
leaders,  and  to  interpret  the  real  significance  of  facts  and  forces  with  the 
aid  of  their  inspired  insight. 

The  voluminous  contemporary  literature  which  has  been  discovered 
in  the  ruins  of  ancient  Babylonia  and  Assyria  also  furnishes  the  data 
for  studying  Israel's  history  from  the  point  of  view  of  the  conquerors, 
whose  approach  aroused  the  prophets  to  speak  and  precipitated  the  great 
crises  which  made  Israel's  history  forever  significant. 

II.  Rehoboam's  Fatal  Policy.  The  immediate  cause  of  the  di- 
vision of  the  Hebrew  empire  was  the  short-sighted  policy  of  Solomon's 
successor,  Rehoboam.  According  to  Hebrew  usage,  a  king  could  not 
be  finally  established  on  the  throne  until  his  choice  was  approved  by 
his  subjects.  Thus  David  had  been  chosen  by  the  elders  of  Israel,  and 
his  son  Solomon  had  been  introduced  to  the  people  to  receive  popu- 
lar acceptance  and  approval.  Resting  on  their  constitutional  rights, 
the  tribes  of  the  north  demanded  that  Rehoboam  should  meet  them  at 
the  leading  northern  city  of  Shechem;  and  to  their  demand  he  was 
obliged  to  accede.  Before  accepting  him  as  their  king,  they  asked  him 
to  give  them  a  definite  assurance  that  he  would  not  continue  his  father's 
policy  of  onerous  taxation  and  forced  labor.  Unfortunately,  Reho- 
boam did  not  listen  to  the  counsel  of  his  oldest  and  most  experienced 
advisers,  but  followed  instead  the  advice  of  the  young  men  w^ho,  like 
himself,  had  been  brought  up  in  the  enervating  and  artificial  atmos- 
phere of  Solomon's  court,  and  who  were  ignorant  of  the  actual  condi- 
tions and  the  dominant  forces  in  the  empire.  His  blunt  assertion  that 
he  would  rule  as  an  absolute  despot  naturally  led  to  his  rejection  by 
the  northern  tribes.  He  also  committed  the  fatal  error  of  sending 
Adoniram,  who  had  charge  of  the  forced  labor,  to  treat  with  them. 
The  result  was  that  Rehoboam  was  obliged  to  flee  ignominiously  back 
to  Jerusalem,  king  only  of  Judah  and  of  the  territory  of  Benajmin 
lying  immediately  adjacent  to  his  capital. 

III.  The  Underlying  Causes  of  the  Division.  The  division  was 
but  the  reopening  of  the  old  breach  between  the  northern  and  southern 
tribes.     In  the  earlier  days  of  the  setdement,  each  group  of  tribes  had 

4 


THE  UNDERLYING  CAUSES  OF  THE  DIVISION 

independently  fought  its  own  battles  and  conquered  its  own  territory. 
A  zone  of  Canaanite  cities,  with  Jebus  (Jerusalem)  as  its  centre,  had, 
even  to  the  days  of  David,  separated  the  north  and  the  south.  The 
physical  characteristics  of  the  land  and  the  natural  products  of  Northern 
Israel  were  so  different  from  those  of  the  south  that  they  produced  a 
distinct  type  of  life  and  civilization.  The  broad  fertile  fields  of  the 
north  supported  a  prosperous,  luxury-loving  people.  Their  highways 
of  commerce  were  open  wide  to  the  traders  who  came  from  the  ad- 
jacent lands,  bringing  the  products,  the  customs,  and  the  ideas  of  the 
neighboring  Semitic  nations.  Judah,  on  the  contrary,  faced  toward  the 
desert  and  kept  in  closer  touch  with  the  life  and  thought  of  its  nomadic 
ancestors;  while  its  rocky,  barren  hills  produced  a  more  austere  and 
hardy  type  of  civilization  and  religion. 

The  strong  ancient  rivalry  between  the  tribes  of  the  north  and  of  the 
south  had  repeatedly  found  expression  in  the  days  of  David.  Solo- 
mon's policy,  however,  crystallized  the  jealousy  latent  in  the  north  into 
bitter  discontent.  In  refusing  to  accept  Solomon's  son  as  king,  the 
northerners  evidently  had  the  support  of  their  prophets.  Ahijah's 
act  in  tearing  his  mantle  asunder,  in  order  to  give  ten  parts  to  Jero- 
boam, symbolizes  the  deliberate  conviction  and  choice  of  the  prophets. 
With  their  profound  insight  into  the  politics  of  their  age,  they  could  not 
have  been  blind  to  the  dangers  and  disadvantages  which  would  inevi- 
tably result  from  the  disruption  of  the  empire;  yet  they  chose  it  as  the 
lesser  of  two  evils.  Solomon's  policy  threatened  to  wrest  from  the 
people  the  hereditary  rights  of  the  individual  and  to  crush  that  noble 
democratic  spirit  which  Israel  had  inherited  from  its  nomadic  past. 
It  also  meant  disloyalty  to  Jehovah;  for,  in  the  minds  of  his  people,  he 
was  fast  being  placed  on  an  equality  with  the  gods  of  the  neighboring 
nations.  To  preserve  their  faith  and  freedom,  the  religious  and  political 
leaders  of  the  north  were  therefore  ready  to  turn  their  backs  upon  the 
splendor  and  glories  of  a  united  Israel  and  to  face  the  hostile  world 
alone. 

IV.  Events  of  Jeroboam's  Reign.  Having  rejected  the  house  of 
David,  the  northern  tribes  naturally  turned  to  their  most  prominent 
leader.  Jeroboam,  although  of  humble  origin,  had  already  shown  him- 
self the  champion  of  the  people  against  Solomon's  despotic  policy. 
Like  Saul  and  David,  he  was  called  by  popular  choice  to  lay  the  founda- 
tions of  the  kingdom  over  which  he  ruled.  Shechem,  the  largest  city  of 
central  Israel,  was  at  first  made  the  capital  of  the  new  kingdom.  It 
was  beautifully  situated  in  the  broad  valley  which  separated  Mount 


THE  DIVISION  OF  THE  HEBREW  EMPIRE 

Gerizim  from  Mount  Ebal,  and  was  watered  by  the  rushing  streams 
which  gushed  forth  from  the  overhanging  mountain  to  the  south.  It 
was  impossible,  however,  to  defend  it  from  hostile  attack.  Although 
the  biblical  narrative  is  silent,  it  is  clear  from  the  Egyptian  records  that 
both  Northern  and  Southern  Israel,  early  in  the  reign  of  Jeroboam  I, 
were  overrun  by  an  army  led  by  Shishak,  king  of  Egypt,  whose  con- 
quests extended  to  the  plain  of  Esdraelon  on  the  north  and  Mahanaim 
east  of  the  Jordan.  The  object  of  this  invasion  was  plunder  rather  than 
conquest,  and  both  of  the  Hebrew  kingdoms  appear  to  have  suffered 
severely  (c/.  §  LXXIII  ").  The  statement  that  Jeroboam  "went  out 
from  Shechem  and  fortified  Penuel"  may  reflect  the  fact  that  he  was 
forced  in  the  presence  of  this  Egyptian  invader  to  transfer  his  capital  to 
the  famous  old  sanctuary  east  of  the  Jordan. 

V.  Jeroboam's  Religious  Policy.  The  late  prophetic  editor  of  the 
books  of  Kings  bitterly  condemns  Jeroboam  because  he  set  up  two 
calves  of  gold  at  the  ancient  sanctuaries  of  Bethel  and  Dan.  The  act, 
however,  was  undoubtedly  commended  by  the  political  and  religious 
leaders  of  his  day.  In  so  doing  he  was  but  following  the  precedent 
of  Gideon  and  Solomon.  The  calves  or  bulls  overlaid  with  gold  were 
probably  similar  in  form  to  the  cherubim  which  guarded  the  ark  in  the 
temple  at  Jerusalem.  The  bull  appears  to  have  been  a  common  ob- 
ject in  ancient  Semitic  symbolism.  Whether  they  were  intended  to 
represent  the  clouds  on  which  Jehovah  was  borne,  as  he  came  to  de- 
liver his  people,  or  symbolized  the  strength  and  creative  power  of  the 
Deity,  it  is  clear  that  Jeroboam  had  no  intentions  of  setting  aside  the 
national  worship  of  Jehovah.  In  selecting  two  sanctuaries,  one  in  the 
north  and  the  other  in  the  extreme  south  of  his  kingdom  to  suit  the  con- 
venience of  his  subjects,  and  in  making  these  sacred  places  national 
shrines,  he  showed  his  zeal  for  the  worship  of  Israel's  God.  Many 
other  sanctuaries  continued  to  exist  in  the  land;  but  henceforth  those 
at  Dan  and  Bethel  were  provided  with  special  priests  appointed  and 
doubtless  supported  by  the  king.  They  stood  in  the  same  relation  to 
the  other  high  places  of  Israel,  as  did  Solomon's  temple  to  the  sanctua- 
ries of  Judah.  In  offering  the  public  sacrifices  in  behalf  of  the  nation 
on  the  great  feast  days,  Jeroboam,  like  Solomon  before  him,  was  simply 
discharging  one  of  his  duties  as  the  religious  head  of  the  nation. 

VI.  Character  of  Jeroboam's  Reign.  Analyzing  the  later  biblical 
testimony  in  the  light  of  contemporary  customs  and  conditions,  it  seems 
clear  that  Jeroboam  was  devoted  to  the  welfare  of  his  kingdom.  The 
oft-repeated  condemnation  of  the  later  prophetic  author  of  the  books  of 

6 


CHARACTER  OF  JEROBOAM'S  REIGN 

Kings  is  from  the  point  of  view  of  the  southern  kingdom  and  the  Jeru- 
salem temple  which  this  writer  regarded  as  the  one  legitimate  sanctuary. 

Jeroboam's  dynasty,  however,  enjoyed  none  of  the  prestige  which 
had  gathered  about  the  house  of  David.  His  kingdom  also  lacked 
coherence  and  natural  defences.  Instead,  on  every  side  its  broad  val- 
leys invited  the  attack  of  foreign  invaders.  Chance  references  indicate 
that  the  Philistines  again  renewed  their  intermittent  attacks  upon 
Northern  Israel.  Hence,  to  maintain  his  position  and  to  hold  together 
the  loosely  connected  tribes  of  the  north,  Jeroboam  was  obliged  to  con- 
tend constantly  with  difficult  problems  within,  as  well  as  with  foes 
without  his  kingdom.  The  proof  of  the  strength  of  his  character  and 
policy  is  the  fact  that  for  over  two  decades  he  maintained  himself 
against  these  many  odds,  and  was  able  at  his  death  to  hand  down  his 
kingdom  intact  to  his  son  Nadab. 

VII.  Effects  of  the  Division.  The  division  of  the  empire  was  one 
of  the  great  turning  points  in  Hebrew  history.  By  one  stroke  it  largely 
undid  the  work  of  Saul  and  David.  The  old  breach  between  the  north 
and  the  south,  thus  opened,  was  never  again  permanently  closed. 
The  Hebrews  never  ceased  to  dream  of  world-wide  conquest;  but  the 
actual  course  of  history  bore  them  to  a  very  different  goal.  Each  of 
the  two  Hebrew  kingdoms,  weakened  by  civil  war,  was  henceforth  ex- 
posed to  almost  constant  attack  from  strong  foes.  As  a  result  of  these 
protracted  wars,  their  strength  was  exhausted  and  they  became  weaker 
and  weaker  until  they  were  ground  down  under  the  iron  heel  of  the  As- 
syrians and  Babylonians. 

The  division  ultimately  meant  for  the  Hebrews  political  ruin  and 
exile;  but  to  each  of  the  kingdoms  in  turn  it  brought  tragic  yet  pro- 
foundly significant  experiences,  which  opened  the  eyes  of  the  race  to 
new  visions  of  Jehovah's  character  and  demands,  and  impressed  in- 
delibly upon  their  consciousness  the  great  ethical  and  spiritual  prin- 
ciples which  made  them  a  prophet  nation.  In  the  bitter  school  of  ex- 
perience, they  learned  at  last  to  pity  and  succor  the  afflicted.  Victims 
of  injustice  and  greed,  they  became  the  champions  of  ethical  righteous- 
ness. Disappointed  in  their  national  and  political  hopes,  they  found 
the  eternal  God  of  love  and  those  spiritual  joys  which  far  transcend  all 
material  glories. 


15 

27-29a) 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 


$  LXII.     THE  MILITARY  DYNASTIES   OF  NORTHERN  ISRAEL 

1.  Na-         And  Nadab  the  son  of  Jeroboam  became  king  in  the  second 

afsas-     y®^^  ^^  ^^^  ^^^S  o^  Judah,  and  he  reigned  over  Israel  two 

sina-      years.     And  Baasha  the  son  of  Ahijah,  of  the  house  of 

(Fk.      Issachar,  conspired  against  him,  and  Baasha  smote  him  at 

Gibbethon,  which  belonged  to  the  Philistines,  while  Nadab 

and  all  Israel  were  laying  siege  to  Gibbethon.     So  in  the 

third  year  of  Asa  king  of  Judah  Baasha  slew  him,  and 

became  king   in  his   place.     But  as    soon    as   he   became 

king,  he  smote   all   the   house  of  Jeroboam.     He   did  not 

leave  of  Jeroboam^s  house  a  single  soul  which  he  did  not 

destroy. 

2.Baa-        In  the  third  year  of  Asa  king  of  Judah  Baasha  the  son 

con*      of  Ahijah  became  king  over  all  Israel  in  Tirzah,  and  reigned 

demna-  twcuty-four  years.     And  there  was  war  between  Asa  and 

and        Baasha  king  of  Israel  all  their  days.     Now  the  other  acts 

^1^5^32    of  Baasha,  and  what  he  did  and  his  mighty  deeds,  are  they 

»6»»)     not   recorded   in   the   Chronicles   of  the   Kings   of   Israel? 

Moreover,  by  the  prophet  Jehu  the  son  of  Hanani  the  word 

of  Jehovah  came  against  Baasha  and  against  his  house, 

because  of  the  evil  that  he  did  in  the  sight  of  Jehovah,  to 

provoke  him  to  anger  with  the  work  of  his  hands,  in  being 

like  the  house  of  Jeroboam,  and  also  because  he  smote  the 

house  of  Jeroboam.     And  Baasha  slept  with  his  fathers 

and  was  buried  in  Tirzah,  and  Elah  his  son  became  king  in 

his  place. 

3.zim-       In  the  twenty-sixth  year  of  Asa  king  of  Judah  Elah  the 

col.       son  of  Baasha  became  king  over  Israel  in  Tirzah,   and 

|pi^racy   reigned   two   years.     And   his   servant  Zimri,   commander 

llah^     of   half   his   chariots,    conspired   against   him.     While   he 

hSuse"    was  in  Tirzah  drinking  himself  drunk  in  the  house  of  Arza, 

('  ''"i      the  royal  chamberlain  in  Tirzah,  Zimri  went  in  and  smote 

and  killed  him,  in  the  twenty-seventh  year  of  Asa  king  of 

Judah,  and  became  king  in  his  place.     But  as  soon  as  he 

became  king  and  had  seated  himself  on  the  throne,  he  smote 

all  the  house  of  Baasha ;  he  left  him  not  a  single  male,  either 

of  his  kinsfolks  or  of  his  friends.     Thus  Zimri  destroyed 

all  the  house  of  Baasha. 

8 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 

In  the  twenty-seventh  year  of  Asa  king  of  Judah,  Zimri  4,  Eiec- 
reigned  seven  days  in  Tirzah.     Now  the  people  were  be-  omr?^ 
sieging  Gibbethon,  which  belonged  to  the  Philistines.     And  ^^s 
the  people  who  were  engaged  in  the  siege  heard  the  report, 
Zimri  has  conspired  and  has  also  smitten  the  king;   there- 
fore all  Israel  made  Omri,  the  commander  of  the  army, 
king  over  Israel  that  day  in  the  camp.     So  Omri  went  up 
from  Gibbethon  and  all  Israel  with  him,  and  they  besieged 
Tirzah.     When  Zimri  saw  that  the  city  was  taken,  he  went 
into  the  castle  of  the  royal  palace,  and  burnt  the  royal  palace 
over  him.     Thus  he  died. 

Then  the  people  of  Israel  were  divided.     Half  of  the  s.om- 
people  followed  Tibni  the  son  of  Ginath  and  made  him  king,  "o^y  ^^' 
and  the  other  half  followed  Omri.     But  the  people  with  over  his 
Omri  were  stronger  than  the  people  with  Tibni  the  son  of  ™3) 
Ginath.     So  Tibni  and  his  brother  Joram  died,  and  Omri 
became  king.     In  the  thirty-first  year  of  Asa  king  of  Judah 
Omri  began  to  reign  over  Israel,  and  reigned  twelve  years; 
six  years  he  reigned  in  Tirzah. 

Then  he  bought  the  hill  Samaria  from  Shemer  for  two  e.  His 
talents  of  silver;   and  he  built  on  the  hill  and  named  the  [f^^^, 
city  which  he  built  Samaria,  after  the  name  of  Shemer,  the  ") 
owner  of  the  hill.     Now  the  rest  of  the  acts  of  Omri,  and 
all  that  he  did  and  his  mighty  deeds,  are  they  not  recorded 
in  the  Chronicles  of  the  Kings  of  Israel?     So  Omri  slept  with 
his  fathers  and  was  buried  in  Samaria.     And  Ahab  his  son 
became  king  in  his  place. 

Now  in  the  thirty-eighth  year  of  Asa  king  of  Judah  7 
Ahab  the  son  of  Omri  began  to  reign  over  Israel;    and  mar-  ^ 
Ahab  the  son  of  Omri  reigned  over  Israel  in  Samaria  twenty-  jjff^f 
two  years.     And  Ahab  the  son  of  Omri  did  that  which  dis-  J^ebei 
pleased  Jehovah  more  than  all  his  predecessors:    he  took  »ib-33.) 
as  wife  Jezebel  the  daughter  of  Ethbaal  king  of  the  Sido- 
nians,    and  went   and  served  Baal   and   worshipped   him. 
And  he  erected  an  altar  for  Baal  in  the  temple  of  Baal,  which 
he  had  built  in  Samaria.     And  Ahab  also  made  the  asherah. 

In  his  days  Hiel  the  Bethelite  built  Jericho.     He  laid  its  s.  Re- 
foundation with  the  loss  of  Abiram  his  eldest,  and  set  up  in"g 
the  gates  with  the  loss  of  his  youngest  son  Segub,  as  Je-  •Js^J'''^" 
hovah  had  spoken  by  Joshua  the  son  of  Nun. 


hadad's 
unrea- 
sona- 
ble de- 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 

g.Ben-^  Then  Ben-hadad  the  king  of  Aram  gathered  all  his  host 
together,  and  there  were  thirty-two  kings  with  him,  and 
horses  and  chariots.  And  he  went  up  and  besieged  Samaria 
mands  and  fought  against  it.  And  he  sent  messengers  to  Ahab 
(201 6)  jj-j^g  qj  Israel  into  the  city  and  said  to  him,  Thus  says  Ben- 
hadad,  '  Your  silver  and  your  gold  are  mine ;  your  wives 
also  and  your  children,  are  mine.'  And  the  king  of  Israel 
answered  and  said.  As  you  say,  my  lord,  0  king :  I  am  yours 
with  all  that  I  have.  And  the  messengers  came  again 
and  said.  Thus  says  Ben-hadad,  *I  sent  to  you,  saying, 
"You  shall  deliver  to  me  your  silver  and  your  gold  and  your 
wives  and  your  children";  but  to-morrow  I  will  send  my 
servants  about  this  time  and  they  shall  search  your  house 
and  the  houses  of  your  servants ;  and  whatever  is  attractive 
to  them,  they  shall  take  in  their  hands  and  bear  it  away.' 
10.  Then  the  king  of  Israel  called  all  the  elders  of  the  land 

refSs^ai    ^^d  said,  Mark,  I  pray,  and  see  how  this  man  is  seeking 
to  com-  to  make  trouble,  for  he  sent  to  me  for  my  wives  and  my 
f7-^2)       children  and  for  my  silver  and  gold,  and  I  did  not  refuse 
him.     And  all  the  elders  and  all  the  people  said  to  him.  Do 
not  hearken  nor  consent !     Therefore  he  said  to  the  messen- 
gers of  Ben-hadad,  Tell  my  lord  the  king,  'All  that  you  de- 
manded of  your  servant  at  the  first  I  will  do,  but  this  I  can- 
not do.'     So  the  messengers  departed  and  brought  him  word 
again.     Then  Ben-hadad  sent  to  him  and  said.  Let  the  gods 
do  to  me  what  they  will,  if  the  dust  of  Samaria  shall  sufiice 
for  handfuls  for  all  the  people  who  follow  me!     And  the 
king  of  Israel  answered  and  said.  Tell  him,  *Let  not  him  who 
is  girding  on  his  sword  boast  himself  as  he  who  is  putting  it 
off.'     Now  when  Ben-hadad  heard  this  message — he  was 
drinking  together  with  the  kings  in  the  pavilions — he  said 
to  his  servants.  Set  yourselves  in  array.     And  they  set  them- 
selves in  array  against  the  city. 
11. His        But  just  then  a  prophet  came  near  to  Ahab  king  of  Israel 
J^'e^r^   and  said.  Thus  saith  Jehovah,  *  Hast  thou  seen  all  this  great 
Je^        multitude?     Behold,  I  will  deliver  it  into  thy  hand  to-day, 
means    and  thou  shalt  know  that  I  am  Jehovah.'     And  Ahab  said, 
^""^')      By  whom?     And   he   said.   Thus   saith  Jehovah,   *By   the 
joung  men  under  the  provincial  commanders.'     And   he 
said,  Who  shall  begin  the  battle?    And  he  answered,  Thou. 

10 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 

Then  he  mustered  the  young  men  under  the  provincial 
commanders,  and  they  were  two  hundred  and  thirty-two. 
And  after  them  he  mustered  all  the  people,  even  all  the 
IsraeHtes — seven  thousand.  And  at  noon  they  made  the 
attack,  while  Ben-hadad  was  drinking  himself  drunk  in 
the  pavilions,  together  with  the  thirty-two  kings  who  had 
come  to  help  him.  And  the  young  men  under  the  pro- 
vincial commanders  went  out  first.  And  Ben-hadad  sent 
out  messengers  and  they  reported  to  him  saying.  Men  have 
come  out  from  Samaria.  And  he  said,  Whether  they  have 
come  out  with  peaceful  intent,  take  them  alive ;  or  whether 
they  have  come  out  for  war,  take  them  alive.  So  these 
(the  young  men  under  the  provincial  commanders)  went 
out  of  the  city,  and  the  army  which  followed  them.  And 
they  slew  each  his  man,  so  that  the  Arameans  fled.  And 
the  Israelites  pursued  them,  but  Ben-hadad,  the  king  of 
Aram,  escaped  on  a  horse  with  horsemen.  Then  the  king 
of  Israel  went  out  and  captured  horses  and  chariots,  and 
slew  a  great  number  of  the  Arameans. 

And  the  prophet  came  near  to  the  king  of  Israel  and  said  i2.Ben- 
to  him.  Go,  strengthen  thyself,  and  mark  and  see  what  p^pa-^ 
thou  wilt  do,  for  a  year  from  now  the  king  of  Aram  will  come  [Jj^^"^ 
up  against  thee.     And  the  servants  of  the  king  of  Aram  second 
said  to  him.  Their  gods  are  hill-gods,  therefore  they  were  pa^^ 
too  strong  for  us ;  but  let  us  fight  against  them  in  the  plain,   ^*^ '') 
and  surely  we  shall  be  stronger  than  they.     And  do  this: 
take  the  kings  away  each  from  his  place,  and  put  command- 
ers in  their  place,  and  assemble  an  army,  like  the  army  that 
you  have  lost,  horse  for  horse   and   chariot   for   chariot; 
then  we  will  fight  against  them  in  the  plain,  and  surely  we 
shall  be  stronger  than  they.     And  he  listened  to  their  ad- 
vice and  did  so. 

Now  when  the  year  had  come  around  Ben-hadad  mustered   i3. 
the  Arameans  and  went  up  to  Aphek  to  fight  against  Israel,  ^cond 
And  the  Israelites  were  mustered  and  provided  with  pro-  ^^^^^ 
visions,   and  went  against  them.     And  the  Israelites  en-   C'^-^") 
camped  before  them  like  two  small  flocks  of  goats,  while 
the  Arameans  filled  the  country.     Then  a  man  of  God  came 
near  and  said  to  the  king  of  Israel,  Thus  saith  Jehovah, 
^Because  the  Arameans  think,  "Jehovah  is  a  hill-god  but 

11 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 

not  a  god  of  the  valleys,"  therefore  I  will  deliver  all  this 
great  multitude  into  thy  hand,  that  ye  may  know  that  I  am 
Jehovah.'     So  they  encamped  opposite  each  other  seven 
days.     But  on  the  seventh  day  the  battle  was  joined;   and 
the  Israelites  slew  of  the  Arameans  a  hundred  thousand 
footmen  in  one  day.     But  the  rest  fled  to  Aphek,  into  the 
city;   and  the  wall  fell  upon  twenty-seven  thousand  of  the 
men  who  were  left.     Ben-hadad  also  fled,  and  came  into 
the  city,  into  an  innermost  chamber. 
14 .Lib-       And  his  servants  said  to  him.  Behold  now,  we  have  heard 
te?ms     that  the  kings  of  the  house  of  Israel  are  merciful  kings; 
to  Ben-  ^®*  ^^  therefore  put  sackcloth  about  our  loins  and  ropes 
hadad     about  our  heads  and  go  out  to  the  king  of  Israel;   perhaps 
Ahab      he  will  save  your  life.     So  they  girded  sackcloth  about  their 
^*'"">      loins  and  put  ropes  about  their  heads,  and  came  to  the  king 
of  Israel  and  said.  Your  servant  Ben-hadad  says,  *Let  me 
live.'     And  he  replied.  Is  he  yet  alive?     He  is  my  brother. 
Now  the  men  began  to  divine  his  thought  and  quickly  caught 
it  up  from  him  and  said,  Ben-hadad  is  your  brother.     Then 
he  said.  Go,  bring  him!     And  when  Ben-hadad  came  out 
to  him  he  took  him  up  to  himself  in  the  chariot.     And  Ben- 
hadad  said  to  him.  The  cities  which  my  father  took  from 
your  father,  I  will  restore,  and  you  may  establish  streets 
for  yourself  in  Damascus  as  my  father  established  in  Samaria. 
And  Ahab  said,  I  will  let  you  go  with  this  agreement.     So 
he  made  an  agreement  with  him  and  let  him  go. 
i5.The        Now  a  certain  man  of  the  sons  of  the  prophets  at  the  com- 
proph-    niand  of  Jehovah  said  to  his  fellow.  Smite  me,  I  pray.     But 
and  its    *^®  °^^°  refused  to  smite  him.     Then  he  said  to  him.  Since 
appii-     you  have  not  obeyed  the  voice  of  Jehovah,  as  soon  as  you 
(2^«)°     have  gone  away  from  me,  a  lion  shall  slay  you.     Accord- 
ingly, as  soon  as  he  had  gone  away  from  him,  a  lion  found 
him  and  slew  him.     Then  he  found  another  man,  and  said. 
Smite  me,  I  pray.     And  the  man  smote  him  so  as  to  wound 
him.     Then  the  prophet  departed  and  waited  for  the  king 
by  the  way  and  disguised  himself  with  a  covering  over  his 
eyes.     And  as  the  king  was  passing  by,  he  cried  to  the  king 
and  said.  Your  servant  had  gone  out  into  the  midst  of  the 
battle,  when  suddenly  a  man  turned  aside,  and  brought  a 
man  to  me  and  said,  *  Watch  this  man;  if  by  any  means  he 

12 


THE  DYNASTY  OF  BAASHA 

be  missing,  then  must  your  life  be  for  his  life,  or  else  you 
must  pay  a  talent  of  silver !'  And  as  your  servant  was  look- 
ing here  and  there,  he  was  gone.  And  the  king  of  Israel 
said  to  him.  Such  is  your  verdict:  you  yourself  have  de- 
cided it.  Then  he  quickly  took  the  covering  away  from 
his  eyes,  and  the  king  of  Israel  recognized  that  he  was  one 
of  the  prophets.  And  he  said  to  him.  Thus  saith  Jehovah, 
^Because  thou  hast  let  go  out  of  thy  hand  the  man  whom  I 
had  condemned  to  destruction,  therefore  thy  life  shall  go 
for  his  life  and  thy  people  for  his  people.*  And  the  king  of 
Israel  went  homeward  in  ill-humor  and  sullen,  and  came  to 
Samaria. 

I.  The  Dynasty  of  Baasha.  After  the  death  of  Jeroboam  the  in- 
stabiUty  of  the  kingship  in  Northern  Israel  was  speedily  demonstrated. 
Nadab,  the  son  of  Jeroboam  I,  after  a  reign  of  only  two  years,  fell  a 
prey  to  a  conspiracy  led  by  Baasha.  Baasha  is  one  of  the  two  or  three 
men  mentioned  in  Israelite  history  who  came  from  the  central  tribe  of 
Issachar.  The  prophetic  historian  has  little  to  say  about  this  dynasty, 
which  was  founded  by  bloodshed  and  maintained  by  the  sword.  The 
chief  event  was  the  war  with  Judah.  Asa,  the  king  of  the  southern 
realm,  was  so  closely  pressed  that  he  appealed  for  help  to  Damascus. 
Thus  was  inaugurated  that  protracted  series  of  wars  between  the 
Israelites  and  Arameans  which  drained  the  resources  of  both  kingdoms 
and  prepared  the  way  for  the  later  Assyrian  conquests. 

The  history  of  Baasha's  dynasty  well  illustrates  the  truth  that  "they 
who  take  the  sword  shall  perish  by  the  sword."  Elah,  his  son,  after  a 
brief  reign,  was  slain  in  a  drunken  debauch  by  one  of  his  military  com- 
manders, and  all  the  members  of  the  royal  family  shared  his  fate. 

II.  Omri's  Accession.  The  Hebrew  army  in  the  field  forthwith 
proclaimed  their  commander,  Omri,  king,  and  marched  against  the 
capital,  which  was  then  at  Tirzah,  a  little  to  the  northeast  of  Shechem. 
Omri  quickly  overthrew  the  forces  of  the  assassin;  but  his  position  on 
the  throne  of  Israel  was  not  firmly  established  until  he  had  vanquished 
another  rival,  Tibni,  the  son  of  Ginath.  Northern  Israel  was  thus 
torn  by  civil  war,  until  finally  the  strong  hand  of  Omri  united  all  the 
rival  factions  and  inaugurated  a  new  era  of  prosperity  and  strength 
for  the  greater  Hebrew  kingdom. 

In  certain  respects  Omri  was  the  David  of  Northern  Israel.  Follow- 
ing the  example  of  the  founder  of  the  Hebrew  empire,  he  secured  a  fer- 

13 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 

tile  hill,  northwest  of  Shechem,  named  it  Samaria,  and  made  it  his 
capital.  Its  strength,  like  that  of  Jerusalem,  depended  not  upon  its 
elevation  but  upon  its  being  surrounded  by  deep  valleys  and  therefore 
capable  of  easy  defence.  On  the  top  of  the  hill  was  ample  room  for  a 
large  and  strong  city.  The  fact  that  the  inhabitants  of  Samaria  were 
later  able  for  three  years  to  defy  successfully  the  highly  organized  army 
of  Assyria  amply  confirms  the  wisdom  of  Omri's  choice. 

III.  Omri's  Foreign  Policy.  The  Old  Testament  says  nothing 
of  Omri's  military  achievements;  but  in  the  famous  Moabite  stone, 
discovered  in  1868  at  Dibon  in  the  territory  of  ancient  Moab,  Ahab's 
contemporary,  Mesha,  king  of  Moab,  tells  of  his  wars  with  Israel. 
He  states  in  his  inscription,  which  he  set  up  to  commemorate  his  victory 
over  the  Hebrews,  that  "  Omri  was  king  of  Israel  and  he  aflBicted  Moab 
many  days  because  Chemosh  (the  god  of  Moab)  was  angry  with  his 
land.  Omri  took  possession  of  the  land  of  Medeba  and  he  occupied  it 
during  half  of  his  sons'  days,  forty  years."  From  this  contemporary 
evidence  it  is  clear  that  Omri  reasserted  the  rule  of  Israel  over  at  least 
the  northern  part  of  Moab.  He  also  was  the  first  of  Israel's  rulers  to 
pay  tribute  to  the  new  power,  Assyria,  which,  under  its  conquering 
king,  Asurna9irpal  HI,  in  876  B.C.,  carried  its  arms  into  Northern  Syria 
as  far  as  the  Mediterranean  Sea.  It  is  also  significant  that  even  in  the 
days  of  Jehu,  the  rebel  who  overthrew  Omri's  dynasty,  Northern  Israel 
was  still  known  to  the  Assyrians  as  "  the  House  of  Omri."  Omri  further 
established  the  strength  of  his  kingdom  through  an  alliance  with  Eth- 
baal,  king  of  the  Sidonians.  By  this  act  he  opened  the  way  for  com- 
merce between  Northern  Israel  and  the  civilized  peoples  of  the  eastern 
Mediterranean.  Thus,  under  the  strong  leadership  of  Omri,  the 
northern  Hebrew  kingdom  began  to  emerge  from  its  period  of  anarchy 
and  wasting  warfare,  and  to  assume  a  commanding  position  among  the 
nations  of  southwestern  Asia. 

In  the  Arameans  to  the  northeast,  Omri  met  a  foe  before  whom  he 
w^as  obliged  to  bow.  Following  in  the  wake  of  the  ancient  Hittites,  the 
Arameans  had  come  down  and  strongly  intrenched  themselves  among 
the  Lebanons,  and  at  Damascus,  on  the  border  line  between  the  agri- 
cultural territory  of  the  eastern  Mediterranean  and  the  Arabian  desert, 
they  had  built  up  a  strong  and  prosperous  capital.  Damascus  itself 
is  a  fertile  oasis  fed  by  the  waters  which  break  through  the  eastern 
Lebanons  and  which,  by  an  elaborate  system  of  irrigation,  transform 
the  sands  of  the  desert  into  a  series  of  fruitful  gardens.  To  the  Arame- 
ans, Omri  ceded  certain  territory,  probably  east  of  the  Jordan,  and 

14 


OMRrS  FOREIGN  POLICY 

also  certain  streets  or  quarters  in  his  new  capital,  Samaria,  for  the  use  of 
Aramean  merchants.  He  also  probably  paid  heavy  tribute  to  insure 
immunity  from  Aramean  attack. 

IV.  Ahab's  War  of  Independence.  Omri  laid  the  foundations  of 
a  strong  kingdom;  but  to  his  son  Ahab  he  left  the  task  of  shaking  off 
the  Aramean  yoke.  At  first  Ahab  appears  to  have  paid  tribute  and  to 
have  been  ready  to  yield  to  any  reasonable  demand  imposed  by  his 
Aramean  overlords.  When,  however,  Ben-hadad,  king  of  Aram,  de- 
manded the  privilege  of  pillaging  without  restriction  Ahab's  capital  and 
palace,  the  Hebrew  king  naturally  refused.  Encouraged  by  the  advice 
of  a  prophet,  Ahab  met  the  vainglorious  boast  of  the  Aramean  king 
with  active  and  successful  resistence. 

A  year  later  another  Aramean  army  was  vanquished  near  Aphek,  east 
of  the  sea  of  Chinnereth.  The  numbers  possibly  have  been  magnified 
in  transmission,  but  many  Arameans  were  slain  and,  most  significant 
of  all,  Ben-hadad  himself  was  captured.  Instead  of  slaying  his  rival, 
Ahab  set  him  free  on  condition  that  the  captured  Israelite  cities  should 
be  restored  and  that  certain  streets  should  be  set  aside  in  Damascus  for 
Israelite  merchants  and  settlers,  even  as  Omri  had  granted  like  con- 
cessions in  Samaria  to  the  Arameans. 

The  narrative  itself  suggests  that  Ahab's  motive  in  giving  Ben-hadad 
his  freedom  was  to  establish  close  commercial  relations  between  the 
two  countries.  By  land  the  Arameans  commanded  the  trade  of  the 
east  and  northeast,  even  as  the  Phoenicians  by  sea  controlled  that  of 
the  Mediterranean.  The  records  also  indicate  that  one  of  Ahab's 
ambitions  was  to  build  up  a  magnificent  court  and  kingdom  like  that 
of  Solomon.  To  realize  this  ambition,  close  commercial  relations  with 
the  surrounding  nations  were  essential.  Ben-hadad's  liberation  may 
also  have  been  due  to  Ahab's  recognition  of  the  fact  that  both  he  and 
his  rival  were  confronted  by  a  common  foe,  Assyria,  and  that  the  only 
hope  of  escape  was  by  uniting  their  forces.  At  least,  in  854  B.C., 
according  to  the  annals  of  Shalmaneser  II,  both  Aram  and  Israel 
fought  together  against  the  Assyrian  invader. 

To  the  prophets  of  Israel,  Ahab's  action  in  freeing  Ben-hadad  seemed 
inexcusable.  By  means  of  a  dramatic  symbolism,  which  appears  to 
have  been  characteristic  of  these  early  prophets,  a  certain  unknown 
son  of  the  prophets  declared  to  the  king  that  he  had  proved  himself  a 
traitor  to  the  God  of  his  race  in  setting  free  his  heathen  foe,  and  that 
for  this  act  disaster  would  overtake  Israel  and  its  king. 

There  appears  to  have  been  much  that  was  fanatical  in  the  aims 

15 


THE  MILITARY  DYNASTIES  OF  NORTHERN  ISRAEL 

and  methods  of  these  early  sons  of  the  prophets.  Their  fanaticism 
was,  at  the  same  time,  their  strength  as  well  as  their  weakness.  Their 
zeal  for  Jehovah  made  them  a  strong  power  in  the  life  of  the  nation; 
but  that  same  zeal  also  blinded  them  to  the  political  and  commercial 
issues  of  the  hour. 

V.  Ahab's  Character  and  Policy.  By  the  majority  of  Ahab's 
contemporaries  he  was  undoubtedly  regarded  as  an  able  and  successful 
warrior,  a  patriotic  ruler,  and  a  wise  statesman.  Northern  Israel, 
with  its  broad  and  productive  fields,  could  enjoy  in  return  for  its 
products  the  best  that  the  older  and  higher  civilizations  could  furnish, 
provided  an  open  market  could  be  secured  for  its  grain  and  other 
products.  Alliances  with  the  Phoenicians  and  Arameans  were  there- 
fore exceedingly  desirable.  Ahab  also  secured  peace  with  the  southern 
Hebrew  kingdom  by  means  of  an  alliance,  sealed  by  the  marriage  of 
his  daughter  Athaliah  with  Ahaziah  of  the  house  of  Judah.  Thus, 
by  his  military  skill  and  diplomacy  in  carrying  out  the  policy  insti- 
tuted by  his  father  Omri,  Ahab  not  only  threw  off  the  Aramean  yoke 
and  established  the  supremacy  of  Northern  Israel  among  the  states 
of  eastern  Mediterranean,  but  also  opened  wide  the  gates  of  commerce 
which  brought  to  his  people  the  culture  and  products  of  the  ancient 
Semitic  world.  In  many  ways  he  was  the  greatest  king  of  Northern 
Israel. 

VI.  The  Dangers  of  Ahab's  Policy.  If  Israel's  highest  ideal  had 
been  the  attainment  of  material  splendor  and  strength,  Ahab's  policy 
would  doubtless  have  passed  unchallenged.  There  was,  however,  hid 
in  the  heart  of  the  nation  from  the  first  a  nobler  ideal,  which  Ahab's 
policy  was  fast  obscuring.  As  has  been  shown,  that  ideal  was  brought 
by  the  ancestors  of  the  Hebrews  from  the  desert  and  was  probably 
first  formulated  by  Moses.  It  was  that  Israel  should  give  its  entire 
loyalty  to  Jehovah,  since  he  would  tolerate  no  rival  god.  Solomon 
had  ignored  this  fundamental  tenet  of  Israel's  faith  and  the  division 
of  the  kingdom  had  been  the  result.  In  the  luxurious,  enervating, 
urban  life  of  Northern  Israel,  the  majority  of  the  Hebrews  had  lost 
sight  of  the  old  desert  ideal  and  doubtless  sympathized  with  Ahab  in 
accepting  the  inevitable  consequences  of  a  Semitic  alliance,  and  in 
tolerating  within  the  bounds  of  Israel  the  worship  of  the  gods  of  the 
allies. 

The  crisis  was  intensified  by  the  fact  that  the  Tyrian  queen,  Jezebel, 
who  came  to  Ahab's  court  to  seal  the  Phoenician  alliance,  was  not  an 
ordinary  oriental  woman.     Her  father,  Ethbaal,  was  a  former  priest  of 

16 


THE  DANGERS  OF  ARAB'S  POLICY 

Baal,  who  had  mounted  the  Tyrian  throne  by  assassinating  the  reign- 
ing king.  Jezebel  thus  inherited  unusual  ability  and  energy,  a  strong 
religious  zeal  and  those  oriental  despotic  ideals  which  hesitated  at  no 
crime  in  attaining  personal  ends.  As  queen  she  had  the  right  to  es- 
tablish at  the  Hebrew  court  a  temple  and  priesthood  for  the  worship  of 
her  native  God,  Baal  Melkart.  It  was  also  easy  for  a  woman  of  her 
ability  gradually  to  increase  the  number  of  the  priests  and  the  splendor 
of  the  ritual  at  the  Baal  temple,  until  they  overshadowed  those  of  the 
older  native  sanctuaries. 

To  an  agricultural  people,  the  worship  of  Baal,  the  native  Canaanite 
god  of  fertility,  also  offered  many  strong  attractions;  and  its  licentious 
rites  appealed  powerfully  to  their  baser  instincts.  It  was  almost  in- 
evitable, therefore,  that  in  such  an  atmosphere  and  under  royal  patron- 
age, this  kindred  worship  should  flourish  and  attract  many  followers. 

There  is  no  evidence  that  Ahab  contemplated  abandoning  the  worship 
of  Jehovah  for  that  of  Baal.  The  names  of  four  of  his  children  contain 
the  shortened  form  {J ah  or  Jo)  of  the  divine  name  Jehovah  or  Yahweh. 
To  the  close  of  his  reign  the  king  was  surrounded  by  a  group  of  prophetic 
advisers  who  spoke  in  the  name  of  Israel's  God;  but  with  the  more 
zealous  prophets,  who  demanded  that  he  banish  from  his  realm  all 
vestiges  of  the  alien  religion,  he  had  no  sympathy.  In  the  light  of 
Semitic  custom,  such  an  act  would  mean  the  severing  of  all  alliances 
with  their  neighbors  and  a  complete  abandonment  of  the  constructive 
policy  which  had  brought  peace  and  prosperity  to  Israel.  The  situa- 
tion called  for  some  one  able  clearly  to  define  the  issue  and  to  appeal 
to  the  nation  to  choose  between  its  material  and  spiritual  ideals. 


$  LXIII.     ELIJAH'S  WORK  AS  A  RELIGIOUS  AND  SOCIAL 
REFORMER 

Now  Elijah  the  Tishbite  of  Tishbe  in  Gilead,  said  to  Ahab,   i.  eh- 
As  Jehovah,  the  God  of  Israel,  liveth,  whom  I  serve,  there  f^^^' 
shall  be  neither  dew  nor  rain  these  years,  except  according  Ahab 
to  my  word.  ...  171) ' 

Then  the  word  of  Jehovah  came  to  him,  saying.  Depart  2.  By 
from  here  and  turn  eastward  and  hide  thyself  by  the  Brook  Brook 
Cherith,  that  is  east  of  Jordan.     Then  thou  shalt  drink  out  cherith 
of  the  brook;    and  I  have  commanded  the  ravens  to  feed 
thee  there.     So  he  went  and  obeyed  the  command  of  Je- 

17 


ELIJAH'S    WORK 

hovah  and  dwelt  by  the  Brook  Cherith  that  is  east  of  Jordan. 
And  the  ravens  brought  him  bread  every  morning  and  flesh 
every  evening,  and  he  used  to  drink  out  of  the  brook.  But 
after  a  while  the  brook  dried  up,  because  there  was  no  rain 
in  the  land. 

3.  Mi-  Then  the  word  of  Jehovah  came  to  him,  saying,  Arise, 
E'  go  to  Zarephath,  which  belongs  to  Sidon,  and  dwell  there. 
vision  Behold,  I  have  commanded  a  widow  there  to  provide  for 
of  food  thee.  So  he  arose  and  went  to  Zarephath.  And  when  he 
phatr'  came  to  the  gate  of  the  city  a  widow  was  there  gathering 
^^'^°^      sticks ;  and  calling  to  her,  he  said.  Bring  me,  I  pray,  a  little 

water  in  a  vessel,  that  I  may  drink.  And  as  she  was  going 
to  bring  it,  he  called  after  her,  Bring  also,  I  pray,  a  bit  of 
bread  with  you.  And  she  replied,  As  Jehovah  your  God 
liveth,  I  have  nothing  but  a  handful  of  meal  in  the  jar  and 
a  little  oil  in  the  cruse ;  and  now  I  am  gathering  a  few  sticks, 
that  I  may  go  in  and  prepare  it  for  myself  and  my  son,  that 
we  may  eat  it  and  then  die.  But  Elijah  said  to  her.  Fear 
not;  go  and  do  as  you  have  said,  but  first  make  me  from  it 
a  little  cake,  and  then  make  for  yourself  and  your  son. 
For  thus  saith  Jehovah,  the  God  of  Israel,  *The  jar  of  meal 
shall  not  be  used  up,  neither  shall  the  cruse  of  oil  become 
empty,  until  the  day  that  Jehovah  sendeth  rain  upon  the 
earth.'  And  she  went  and  did  as  Elijah  directed.  So  she 
and  he  and  her  household  had  food  to  eat.  From  that  day 
the  jar  of  meal  was  not  used  up,  neither  did  the  cruse  of 
oil  become  empty,  just  as  Jehovah  had  said  by  Elijah. 

4.  Re-  Now  after  this  the  son  of  the  mistiess  of  the  house  fell  sick ; 
the"S5  ^^^  ^is  sickness  was  so  severe  that  there  was  no  breath  left 
of  the  in  him.  Then  she  said  to  Elijah,  What  have  I  to  do  with 
(IJ-M)^    you,  0  man  of  God?    You  have  come  to  me  to  remind  me 

of  my  sin  by  slaying  my  son !  And  he  said  to  her.  Give  me 
your  son.  And  he  took  him  out  of  her  bosom  and  carried 
him  up  into  the  upper  chamber,  where  he  was  staying,  and 
laid  him  upon  his  own  bed.  And  he  cried  to  Jehovah,  and 
said,  0  Jehovah,  my  God,  hast  thou  also  brought  evil  upon 
this  widow,  whose  guest  I  am,  by  slaying  her  son?  And 
he  stretched  himself  upon  the  child  three  times,  and  cried 
to  Jehovah  and  said,  O  Jehovah,  my  God,  I  pray  thee,  let 
this  child's  life  come  back  to  him  again.     And  Jehovah 

18 


ELIJAH'S  WORK 

hearkened  to  the  voice  of  Elijah;  and  the  life  of  the  child 
came  back  to  him  again,  so  that  he  revived.  Then  Elijah 
took  the  child  and  brought  him  down  from  the  upper 
chamber  into  the  house  and  gave  him  to  his  mother.  And 
Elijah  said,  See,  your  son  lives!  And  the  woman  said  to 
Elijah,  Now  I  know  that  you  are  a  man  of  God,  and  that  the 
word  of  Jehovah  in  your  mouth  is  truth. 

Now  a  long  time  after  this  the  word  of  Jehovah  came  to  5.  eh- 
Elijah,  in  the  third  year,  saying.  Go,  show  thyself  to  Ahab;  jfe^* 
and  I  will  send  rain  upon  the  earth.     So  Elijah  went  to  show  ™|"*\,, 
himself  to  Ahab.  ^'*     ^ 

And  the  famine  was  severe  in  Samaria.     And  Ahab  had  6  se- 
called  Obadiah,  the  prefect  of  the  palace.     Now  Obadiah  of  the 
revered  Jehovah    greatly;  for    when  Jezebel  tried  to  ex-  ^^^f^ 
terminate  the  prophets  of  Jehovah,  Obadiah  took  a  hundred 
prophets,  and  hid  them  by  fifty  in  a  cave  and  fed  them  con- 
tinually with  bread  and  water.     And  Ahab  had  said  to 
Obadiah,  Up!   let  us  go  through  the  land  to  all  the  springs 
of  water  and  to  all  the  brooks;  perhaps  we  may  find  grass 
so  that  we  can  save  the  horses  and  mules  alive  and  not  lose 
all  the  beasts.     So  they  divided  the  land  between  them  to 
pass  through  it:    Ahab  went  in  one  direction  by  himself 
and  Obadiah  went  in  another  direction  by  himself. 

And  while  Obadiah  was  on  the  way,  Elijah  met  him  sud-  7  Eii< 
denly.     When  he  knew  him,  he  fell  on  his  face  and  said,  inter- 
Is  it  you,  my  lord  Elijah?     And  he  answered  him.  It  is  I;  ^f^^ 
go,  tell  your  lord,  ^Elijah  is  here.'     And  he  said.  Wherein  oba- 
have  I  sinned,  that  you  would  deliver  your  servant  into  the  ch 
hand  of  Ahab,  to  slay  me?    As  Jehovah  your  God  liveth,  there 
is  no  nation  or  kingdom,  whither  my  lord  has  not  sent  to 
seek  you ;  and  when  they  said  *He  is  not  here,'  he  took  an 
oath  of  the  kingdom  and  nation,  that  no  one  had  found  you. 
And  now  you  say,  *Go,  tell  your  lord,  "Elijah  is  here."  ' 
And  as  soon  as  I  am  gone  from  you  the  spirit  of  Jehovah 
will  carry  you  to  a  place  unknown  to  me,  and  so  when  I  come 
and  tell  Ahab,  and  he  cannot  find  you,  he  will  put  me  to  death, 
although  I,  your  servant,  have  feared  Jehovah  from  my 
youth.     Was  it  not  told  my  lord  what  I  did  when  Jezebel 
slew  the  prophets  of  Jehovah,  how  I  hid  a  hundred  of  Je- 
hovah's prophets  by  fifty  in  a  cave  and  fed  them  continu- 

19 


ELIJAH'S  WORK 

ally  with  bread  and  water?  And  now  you  say,  *Go,  tell 
your  lord,  Elijah  is  here,'  that  he  may  put  me  to  death! 
But  EUjah  said.  As  Jehovah  of  hosts  liveth,  before  whom  I 
stand,  I  will  surely  show  myself  to  him  to-day. 

8.  His  So  Obadiah  went  to  meet  Ahab,  and  told  him,  and  Ahab 
m^'d  went  to  meet  Elijah.  And  as  soon  as  Ahab  saw  Elijah, 
to  Ahab  said  to  him.  Is  it  you,  you  who  have  brought  mis- 
0«-")      fortune  to  Israel?     And  he  answered,  I  have  not  brought 

misfortune  to  Israel,  but  you  and  your  father's  house,  in 
that  you  have  forsaken  the  commands  of  Jehovah  and  have 
run  after  the  Baals.  Now  therefore  send  and  gather  to  me 
all  Israel  to  Mount  Carmel,  together  with  the  four  hundred 
and  fifty  prophets  of  the  Baal  and  the  four  hundred  prophets 
of  the  asherah,  who  eat  at  JezebePs  table. 

9.  Eli-  So  Ahab  sent  to  all  the  Israelites  and  gathered  the  prophets 
idd?es3  together  to  Mount  Carmel.  Then  Elijah  came  near  to  all 
to  the  the  people  and  said.  How  long  are  you  going  to  limp  between 
(*2o°?)®    the  two  sides?     If  Jehovah  be  God,  follow  him,  but  if  the 

Baal,  then  follow  him.  But  the  people  gave  him  no  answer. 
Then  Elijah  said  to  the  people,  I,  even  I  only,  am  left  as  a 
prophet  of  Jehovah,  but  the  Baal's  prophets  are  four  hun- 
dred and  fifty  men.  Let  them  therefore  give  us  two  bul- 
locks, and  let  them  choose  one  bullock  for  themselves  and 
cut  it  in  pieces  and  lay  it  on  the  wood  without  putting  on 
any  fire,  and  I  will  dress  the  other  bullock  and  lay  it  on 
wood  without  putting  on  any  fire.  Then  you  call  on  your 
god  and  I  will  call  on  Jehovah ;  and  the  God  who  answers 
by  fire,  he  is  the  God.  And  all  the  people  answered  and  said, 
It  is  well  spoken. 

10.  And  Elijah  said  to  the  prophets  of  the  Baal,  Choose  one 
ofihe^  of  the  bullocks  for  yourselves  and  dress  it  first,  for  you  are 
Baal  many,  and  call  on  your  god,  without  putting  on  any  fire.  So 
?ts°^  "  they  took  the  bullock  which  he  gave  them  and  dressed  it,  and 
the™St  called  on  the  Baal  from  morning  even  until  noon,  saying, 
(25.29)      0  Baal,  hear  us.     But  there  was  no  voice  nor  answer.     And 

they  limped  about  the  altar  which  they  had  erected.  But 
when  it  was  noon,  Elijah  mocked  them,  saying.  Cry  aloud; 
for  he  is  a  god ;  either  he  is  musing,  or  he  has  gone  aside, 
or  he  is  on  a  journey,  or  perhaps  he  is  sleeping  and  must 
be  awakened!     Then  they  cried  aloud,  and  cut  themselves 

20 


ELIJAH'S  WORK 

after  their  manner  with  swords  and  lances  until  the  blood 
gushed  out  upon  them.  And  when  midday  was  past,  they 
prophesied  until  the  time  of  the  offering  of  the  evening  ob- 
lation; but  there  was  neither  voice  nor  answer  nor  heed 
paid  to  their  cry. 

Then  Elijah  said  to  all  the  people,  Come  near  to  me.     And  ii.  Eii- 
all  the  people  came  near  to  him.     And  he  repaired  the  altar  Jfrepa- 
of  Jehovah  which  had  been  thrown  down.     Then  he  made  j^f^^l 
a  trench  about  the  altar  of  about  the  capacity  of  one  and  test^^ 
one-fourth  bushels  of  seed.     And  he  laid  the  pieces  of  wood  i) 
in  order,  cut  up  the  bullock,  and  laid  it  on  pieces  of  the  wood. 
And  he  said.  Fill  four  jars  with  water  and  pour  it  on  the 
burnt-offering  and  on  the  pieces  of  wood.     Ana  he  said.  Do 
it  the  second  time ;  and  they  did  it  the  second  time.     And  he 
said,  Do  it  the  third  time;   and  they  did  it  also  the  third 
time,  so  that  the  water  ran  round  the  altar;  and  he  also 
filled  the  trench  with  water. 

But  when  it  was  time  to  offer  the  evening  oblation,  Elijah  1.2.  The 
the  prophet  came  near  and  said,  0  Jehovah,  God  of  Abra-  fJom 
ham,  of  Isaac,  and  of  Israel,  let  it  be  known  this  day  that  ^^^y^" 
thou  art  God  in  Israel  and  that  I  am  thy  servant,  and  that  firr^ing 
I  have  done  all  these  things  at  thy  command.     Hear  me,  O  Je-  wdJS  ^ 
hovah,  hear  me,  that  this  people  may  know  that  thou,   ^**"^ 
Jehovah,  art  God,  and  that  thou  hast  turned  their  heart 
back  again.     Then  the  fire  of  Jehovah  fell  and  consumed 
the  burnt-offering  and  the  wood,  the  stones  and  the  dust, 
and  licked  up  the  water  that  was  in  the  trench.     And  when 
all  the  people  saw  it,  they  fell  on  their  faces,  and  cried, 
Jehovah,   he   is   God;    Jehovah,   he   is   God.     But   Elijah 
commanded  them.  Take  the  prophets  of  the  Baal;   let  not 
one  of  them  escape!    So  they  took  them  down  to  the 
Brook  Kishon  and  slew  them  there. 

Then  Elijah  said  to  Ahab,  Go  up,  eat  and  drink ;  for  there  13. 
is  the  sound  of  a  heavy  downpour  of  rain.     So  Ahab  went  ing^f 
up  to  eat  and  drink.     But  Elijah  went  up  to  the  top  of  ^^Jl^jf ° 
Carmel,  and  crouched  down  upon  the  earth,  with  his  face 
between  his  knees.     And  he  said  to  his  servant.  Go  up  now, 
look  toward  the  sea.     And  he  went  up,  and  looked  and 
said,  There  is  nothing.     And  he  said.  Now  go  again  seven 
times.     So  the  servant  went  back  seven  times.     But  the 

21 


ELIJAH'S  WORK 

seventh  time  he  said,  There  is  a  cloud  arising  out  of  the 
sea  as  small  as  a  man's  hand.     And  he  said,  Go  up,  say  to 
Ahab,  'Make  ready  your  chariot,  go  down,  that  the  rain 
may  not  stop  you.'     Then  in  a  little  while   the   heavens 
grew  black  with  clouds  and  wind,  and  there  was  a  great 
rain.     And  Ahab  rode  toward  Jezreel.     And  the  hand  of 
Jehovah  was  on  Elijah,  so  that  he  girded  up  his  loins  and 
ran  before  Ahab  to  the  entrance  of  Jezreel. 
14.  EU-       Now  when  Ahab  told  Jezebel  all  that  Elijah  had  done, 
ig^jft      and  all  the  details  of  his  slaying  the  prophets  with  the 
Horeb     sword,    Jezebel   sent   a  messenger   to   Elijah,   saying.    As 
(i9U9a)    surely  as  you  are  Elijah  and  I  am  Jezebel,  may  the  gods  do 
to  me  what  they  will,  if  I  do  not  make  your  life  as  the  life 
of  one  of  them  by  to-morrow  about  this  time.     Then  he 
was  afraid  and  arose  and  went  for  his  life.     And  he  came 
to  Beersheba,  which  belongs  to  Judah;    and  there  he  left 
his  servant.     But  he  himsefi  went  a  day's  journey  into  the 
wilderness,  and  came  and  sat  down  under  a  broom  tree, 
and  he  asked  that  he  might  die,  saying.  It  is  enough ;  now, 
0  Jehovah,  take  my  life,  for  I  am  not  better  than  my  fathers ! 
Then  he  lay  down  and  slept  under  the  broom  tree.     There- 
upon a  divine  messenger  touched  him  and  said  to  him.  Rise, 
eat !     And  when  he  looked,  he  saw  there  at  his  head  a  cake, 
baked  on  hot  stones,  and  a  jar  of  water.     And  he  ate  and 
drank  and  lay  down  again.     But  the  messenger  of  Jehovah 
came  again  the  second  time  and  touched  him  and  said. 
Rise,  eat,  or  else  the  journey  will  be  too  long  for  you.     So 
he  arose  and  ate  and  drank  and  went  in  the  strength  of  that 
food  forty  days  and  forty  nights  to  Horeb  the  Mount  of  God. 
And  there  he  came  to  a  cave  and  lodged  therein. 
i5.Hia        Thereupon   the   word   of  Jehovah   came   to   him.     And 
^^^^     he  said  to  him,  What  doest  thou  here,  Elijah?     And  he 
(»t-iu)    said,  I  have  been  very  jealous  for  Jehovah,   the   God  of 
hosts;   for  the  Israelites  have  forsaken  thee,  thrown  down 
jQ         thine  altars,  and  slain  thy  prophets  with  the  sword;    and 
Re-e-     I  only  am  left,  and  they  seek  to  take  my  life  from  me.     Then 
o{  je°^    he  said.  Go  forth  and  stand  on  the  mount  before  Jehovah. 
hovah'8       Thereupon  Jehovah  passed  by,  and  a  great  and  violent 
charac-   wind  rent  the  mountain  and  broke  in  pieces  the  rocks  be- 
(fib-u)     fore  Jehovah;    but  Jehovah  was  not  in  the  wind.     And 

22 


ELIJAH'S  WORK 

after  the  wind  an  earthquake;  but  Jehovah  was  not  in  the 
earthquake.  And  after  the  earthquake  a  fire ;  but  Jehovah 
was  not  in  the  fire.  And  after  the  fire  the  sound  of  a  low, 
soft  whisper.  And  as  soon  as  Elijah  heard  it,  he  wrapped 
his  face  in  his  mantle  and  went  out  and  stood  at  the  en- 
trance of  the  cave.  And  then  there  came  a  voice  to  him  and 
said.  What  doest  thou  here,  Elijah?  And  he  said,  I  have 
been  very  jealous  for  Jehovah,  the  God  of  hosts,  for  the 
Israelites  have  forsaken  thee,  thrown  down  thine  altars, 
and  slain  thy  prophets  with  the  sword,  and  I  only  am  left, 
and  they  seek  to  take  away  my  life  from  me. 

Then  Jehovah  said  to  him.  Go,  return  on  thy  way  to  the  17.  Di- 
Wilderness  of  Damascus,   and  when  thou  comest  anoint  Jf^^g 
Hazael  to  be  king  over  Aram.     And  Jehu  the  son  of  Nim-  for  the 
shi  Shalt  thou  anoint  to  be  king  over  Israel.     And  Elisha  throw 
the  son  of  Shaphat  of  Abel-meholah  shalt  thou  anoint  to  f^^^^^' 
be  prophet  in  thy  place.     And  it  shall  be  that  whoever  es-  ("'*) 
capes  the  sword  of  Hazael,  Jehu  shall  slay;   and  whoever 
escapes  the  sword  of  Jehu,  Elisha  shall  slay.     Yet  will  I 
spare  seven  thousand  in  Israel — all  the  knees  which  have 
not  bowed  to  Baal  and  every  mouth  which  hath  not  kissed 
him. 

Now  when  he  had  departed  from  there  he  found  Elisha  isse^ 
the  son  of  Shaphat,  as  he  was  plowing  with  twelve  yoke  of  oi^^"^ 
oxen,  and  he  was  with  the  twelfth.     And  Elijah  went  over  ^jfl'^^® 
to  him  and  cast  his  mantle  upon  him.     And  he  left  the  oxen  succes- 
and  ran  after  Elijah  and  said.  Let  me,  I  pray  you,  kiss  my  father  \?lii) 
and  my  mother  and  then  I  will  follow  you.     And  he  said  to 
him.  Go  back  again,  for  what  have  I  done  to  you?    So  he 
turned  from  following  him  and  took  the  yoke  of  oxen  and 
slew  them  and  boiled  their  flesh   with  the  implements  of 
the  oxen  and  gave  to  the  people  to  eat.     Then  he  arose  and 
went  after  Elijah  and  entered  into  his  service. 

Now  Naboth  the  Jezreelite  had  a  vineyard  beside  the  palace  i9.  Na- 
of  Ahab  king  of  Samaria.     And  Ahab  spoke  to  Naboth,  say-  refusal 
ing,  Give  me  your  vineyard,  that  I  may  have  it  for  a  vege-  ^9/®^^ 
table  garden,  because  it  is  near  my  house,  and  I  will  give  vine 
you  a  better  vineyard  for  it ;  or,  if  it  is  more  satisfactory  to  ihab 
you,  I  will  give  you  the  value  of  it  in  money.     But  Naboth  ^21  '■*) 
answered  Ahab,  Jehovah  forbid  me,  that  I  should  give  to 

23 


yard  to 


ELIJAH'S  WORK 

you  the  inheritance  of  my  fathers.  And  Ahab  came  into 
his  house  in  ill-humor  because  of  the  word  which  Naboth 
the  Jezreelite  had  spoken  to  him ;  for  he  had  said,  I  will  not 
give  to  you  the  inheritance  of  my  fathers.  And  he  lay 
down  on  his  bed  and  covered  his  face  and  would  eat  no 
food. 

20.  jez-  But  Jezebel  his  wife  came  to  him  and  said  to  him,  Why 
meil!  are  you  so  out  of  humor  that  you  eat  no  food?  And  he  re- 
Sre  ^^  ^^  ^®^»  Because  I  made  a  proposition  to  Naboth  the 
Na-  "^^  Jezreelite  and  said  to  him,  'Give  me  your  vineyard  for  money ; 
death  ^^  else  if  it  is  more  satisfactory  to  you  I  will  give  you  an- 
(''")       other  vineyard  for  it*;    and  he  answered,  *I  will  not  give 

you  my  vineyard.'  Then  Jezebel  his  wife  said  to  him.  Is  it 
you  who  now  holds  sway  in  Israel?  Arise,  eat,  and  let  your 
heart  be  cheerful.  I  will  give  you  the  vineyard  of  Naboth 
the  JezreeUte.  So  she  wrote  letters  in  Ahab's  name  and 
sealed  them  with  his  seal,  and  sent  the  letters  to  the  elders 
and  to  the  nobles  who  were  in  his  city,  who  presided  with 
Naboth.  And  she  wrote  in  the  letters.  Proclaim  a  fast  and 
also  place  Naboth  in  a  prominent  place  among  the  people. 
Then  place  two  base  men  before  him  and  let  them  bear  wit- 
ness against  him,  saying,  *You  have  cursed  God  and  the  king.' 
And  then  carry  him  out  and  stone  him  to  death. 

21.  Re-  And  the  men  of  his  city,  the  elders  and  the  nobles  who 
?ion^of  presided  in  his  city,  did  as  Jezebel  had  ordered  them.  As 
her  de-  was  Commanded  in  the  letters  which  she  had  sent  to  them, 
(1^6)      they  proclaimed  a  fast,  and  put  Naboth  in  a  prominent  place 

among  the  people.  And  two  base  men  came  in  and  sat 
before  him,  and  the  scoundrels  bore  witness  against  him 
(Naboth)  in  the  presence  of  the  people,  saying,  Naboth 
cursed  God  and  the  king.  Then  they  carried  him  out  of  the 
city  and  stoned  him  to  death  with  stones.  And  they  sent  to 
Jezebel,  saying,  Naboth  has  been  stoned  and  is  dead.  And 
as  soon  as  Jezebel  heard  that  Naboth  had  been  stoned  and 
was  dead,  Jezebel  said  to  Ahab,  Arise,  take  possession  of 
the  vineyard  of  Naboth  the  Jezreelite,  which  he  refused 
to  give  you  for  money;  for  Naboth  is  not  alive  but  dead. 
And  as  soon  as  Ahab  heard  that  Naboth  was  dead,  Ahab 
rose  up  to  go  down  to  the  vineyard  of  Naboth  the  Jezreelite, 
to  take  possession  of  it. 

24 


THE  ELIJAH  STORIES 

But  the  word  of  Jehovah  came  to  Elijah  the  Tishbite,  say-  22 
ing,  Arise,  go  down  to  meet  Ahab  the  king  of  Israel,  who  gui 
dwells  in  Samaria ;  he  is  just  now  in  the  vineyard  of  Naboth,  ^'^ 
whither  he  has  gone  down  to  take  possession  of  it.     And 
thou  Shalt  speak  to  him,  saying,  *Thus  saith  Jehovah,  "Hast 
thou  killed  and  also  taken  possession?"  *     Moreover  thou 
shalt  speak  to  him,  saying,  *Thus  saith  Jehovah,  "In  the 
place  where  the  dogs  licked  the  blood  of  Naboth  will  the 
dogs  lick  thy  blood  also."  '     And  Ahab  said  to  Elijah,  Have 
you  found  me,  0  mine  enemy?     And  he  answered,  I  have. 
And  of  Jezebel  also  Jehovah  hath  spoken,  saying,  *The  dogs 
shall  eat  Jezebel  in  the  district   of  Jezreel.*     Now   when 
Ahab  heard  those  words  he  tore  his  clothes  and  put  sack- 
cloth on  his  flesh  and  fasted ;  he  also  slept  on  sackcloth  and 
went  about  quietly. 

I.  The  Elijah  Stories.  The  account  of  Ahab's  wars  contains  no 
references  to  the  prophet  EHjah.  In  the  extracts  from  what  appears 
to  have  been  a  detailed  account  of  the  events  of  Ahab's  reign,  the  king 
is  pictured  as  a  brave  and  benign  ruler.  The  condemnation  of  his 
poHcy  in  sparing  the  life  of  the  Aramean  king,  Ben-hadad,  suggests  the 
attitude  of  the  prophetic  party.  The  activity  and  point  of  view  of 
Elijah,  the  great  commanding  figure  of  the  period,  are  recorded  in  the 
chapters  seventeen,  eighteen,  nineteen  and  twenty-one  of  I  Kings.  In 
the  Greek  version  of  the  Old  Testament  these  chapters  follow  each 
other  without  a  break.  It  is  evident  that  they  were  taken  from  the  same 
source.  That  source  was  evidently  an  account  of  the  work  of  Elijah 
which  was  current  among  the  prophets  of  a  later  day.  The  abrupt- 
ness with  which  Elijah  is  introduced  indicates  that  the  original  Elijah 
history  is  here  quoted  only  in  part. 

The  interest  in  this  Elijah  history  is  religious  rather  than  political 
and  fixes  attention  on  the  activity  of  the  prophet  rather  than  of  the  king. 
Its  point  of  view  is  fundamentally  different,  but  its  testimony  is  not  con- 
tradictory, but  rather  supplementary,  to  that  of  the  Ahab  history.  It 
reveals  the  deeper  problems  and  forces  in  Israel's  life.  The  prominence 
of  miracles  and  the  exaltation  of  the  authority  of  the  prophet  far  above 
that  of  the  king  reveal  the  influence  of  transmission  on  the  lips  of  the 
people  or  of  the  later  prophets.  The  stories  represent  tradition's  re- 
membrance and  interpretation  of  the  real  character  and  work  of  Elijah. 
To  gain  a  true  conception  of  the  actual  course  of  history,  it  is  therefore 

25 


20a. 
23.  27) 


ELIJAH'S  WORK 

necessary  to  make  allowance  for  this  traditional  element.  At  the  same 
time  there  is  a  freshness  and  a  wealth  of  detail  in  each  of  the  narratives 
which  indicate  that  they  come  from  a  period  not  far  removed  from  the 
events  which  they  record.  As  there  is  in  them  no  condemnation  of  the 
high  places  of  Israel  and  of  the  rites  connected  with  them,  it  would  seem 
that  these  Elijah  stories  were  committed  to  writing  some  time  before  the 
middle  of  the  eighth  centmy;  for  at  that  time  Amos,  Hosea  and  Isaiah 
began  to  attack  these  popular  institutions. 

II.  Elijah,  the  Tishbite.  The  situation  in  the  days  of  Ahab  re- 
quired a  man  of  clear  vision  and  of  fearless,  heroic  character  to  stem 
the  popular  tide  and  to  lead  the  nation  back  to  its  simpler  and  older 
ideals.  Almost  unconsciously  the  king  and  the  people  were  yielding 
to  the  allurements  of  the  agricultural  and  commercial  civilization  which 
they  had  received  from  the  ancient  Canaanites  and  the  neighboring 
Phoenicians.  It  was  natural  that  Moses's  successor  should  come  from 
Gilead,  which  was  the  borderland  between  the  desert  of  Israel's  earlier 
days  and  their  settled  home  in  Palestine.  Elijah's  costume,  the  rough 
shepherd's  mantle  and  staff,  his  food,  and  the  freedom  with  which  he 
moves  from  place  to  place,  all  proclaim  his  wilderness  origin.  His 
flight  to  Horeb  in  the  hour  of  his  great  discouragement  also  indicates 
that  he  felt  himself  to  be  the  champion  of  the  God  of  Moses  and  of 
Israel's  earlier  faith.  In  common  with  the  Rechabites  and  Nazirites, 
the  representatives  of  the  old  nomadic  religion,  he  viewed  askance 
the  agricultural  civilization  of  Canaan,  with  its  debasing  religious  in- 
stitutions and  its  gross  immorality.  By  Ahab  and  the  members  of  his 
court  this  prophet  of  the  desert  was  doubtless  regarded  as  a  rude  fanatic. 
The  king's  words  on  meeting  Elijah  reveal  the  inevitable  hostility  which 
existed  between  these  two  strong  men. 

III.  Elijah's  Demand  of  Loyalty  to  Jehovah.  From  his  desert 
point  of  view  Elijah  could  see  no  justification  of  Ahab's  policy  in  toler- 
ating within  the  land  of  Israel  the  worship  of  an  alien  god.  His  reason- 
ing was  simple  and  incontrovertible:  Israel  was  Jehovah's  people,  and 
Jehovah  from  the  first  had  demanded  their  entire  loyalty.  To  share 
that  loyalty  with  another  god  was  treason  on  the  part  of  both  king  and 
people.  Doubtless  the  prophet  was'  also  fully  aware  of  the  unspeak- 
ably corrupting  moral  influences  of  the  Baal  religion. 

On  the  other  hand,  in  the  light  of  conditions  in  Northern  Israel,  it  is 
easy  to  understand  why  Ahab  refused  to  listen  to  the  prophet.  To 
have  acceded  to  Elijah's  demands  it  would  have  been  necessary  for 
the  king  to  reverse  completely  his  most  cherished  policies.     It  would 

26 


ELIJAH'S  DEMAND  OF  LOYALTY  TO  JEHOVAH 

have  meant  not  only  severing  foreign  alliances,  but  also  throwing  off 
the  powerful  influence  of  his  own  queen  Jezebel.  Hence  the  close- 
drawn  issue  between  king  and  prophet,  and  the  necessity  of  Elijah's 
public  appeal  to  the  conscience  of  the  people. 

The  Greek  historians  record  a  famine  during  the  reign  of  Ittobaal 
of  Tyre  which  affected  Phoenicia  as  well  as  Israel;  but  according  to  them 
it  lasted  but  one  year.  By  Phoenicians,  as  well  as  Israelites,  a  calamity 
of  this  character  was  regarded  as  certain  evidence  of  divine  disfavor. 
It  therefore  prepared  the  minds  of  the  people  in  a  most  effective  man- 
ner for  the  prophet's  message. 

IV.  Elijah's  Appeal  to  the  Nation.  According  to  the  prophetic 
tradition,  Elijah's  appeal  to  the  people  was  made  at  a  great  national 
assembly,  the  background  and  primary  occasion  of  which  was  a  severe 
and  protracted  drought.  The  scene  of  the  assembly  was  the  ancient 
sanctuary  on  the  eastern  heights  of  Mount  Carmel,  which  projects  into 
the  heart  of  Northern  Israel  and  was  easily  accessible  from  all  parts  of 
the  kingdom.  Here,  not  far  from  Ahab's  capital,  but  upon  the  heights, 
removed  from  the  Canaanite  shrines  and  civilization,  the  representatives 
of  the  nation  assembled  to  ask  divine  favor  and  deliverance.  Later 
tradition  has  preserved  the  memory  of  a  lightning  flash  and  the  down- 
pour of  rain,  which  were  interpreted  as  divine  confirmation  of  the 
prophet's  authority;  but  it  has  also  recorded  that  which  was  most  sig- 
nificant in  the  dramatic  scene  on  Mount  Carmel — the  prophet's  bold  de- 
mand that  the  people  choose  once  and  forever  between  Jehovah  and  Baal. 

As  at  all  times  in  their  history,  however,  the  people  were  slow  to 
choose  and  slower  to  act.  Elijah,  like  the  earlier  prophets,  appears  to 
have  taken  the  initiative,  and,  in  his  consuming  zeal,  to  have  given  com- 
mand to  slay  the  hated  prophets  of  Baal.  For  the  moment  he  seemed 
victorious  and  in  his  enthusiasm  ran  before  Ahab's  chariot  across  the 
plain  to  the  entrance  of  Jezreel. 

V.  The  Revelation  at  Horeb.  Unlike  most  oriental  women,  Jeze- 
bel was  daunted  neither  by  fear  nor  public  opinion.  It  soon  became 
evident  that  she  was  still  in  control  of  Ahab  and  of  the  capital.  Like 
every  enthusiast,  Elijah  was  probably  subject  to  great  revulsions  of 
feeling.  In  his  despondency  Jezebel's  message  to  the  prophet  appar- 
ently drove  him  forth  a  fugitive,  discouraged  and  in  terror.  Nomad 
that  he  was,  he  naturally  fled  along  the  great  highway  southward  to 
the  sacred  sanctuary  at  Beersheba,  and  then  on  alone,  a  pilgrim  to  the 
sacred  mountain  of  Jehovah,  the  scene,  according  to  the  early  Hebrew 
stories,  of  the  revelation  to  Moses  and  the  nation. 

27 


ELIJAH'S  WORK 

Again  popular  tradition  suggests  with  wonderful  beauty  and  delicacy 
the  significant  facts  in  Elijah's  experience  at  this  critical  period  of  his 
life.  Man  of  iron — he  had  trusted  to  the  public  appeal  and  to  the  sword 
to  win  his  people  to  Jehovah.  In  the  solitude  he  learned  at  last  that 
God  reveals  himself  not  alone  and  in  highest  measure  in  the  tempest 
and  earthquake  and  flaming  fire,  but  in  the  low,  soft  whisper  in  the  heart 
of  man.  Although,  in  the  effort  to  make  the  narratives  clear  and  dra- 
matic, prophetic  tradition  long  continued  to  represent  God  as  speaking 
by  audible  words  to  his  servants,  yet  in  the  ultimate  analysis  it  was  al- 
ways in  the  heart  of  the  individual  prophet  that  the  truths  were  appre- 
ciated which  he  later  proclaimed  as  the  message  of  God  to  his  race. 

VI.  The  Call  of  Elisha.  Confronted  by  Jezebel  and  the  diplomacy 
of  the  court,  Elijah  painfully  realized  his  limitations.  Reared  in  the 
wilderness,  he  was  a  stranger  to  the  life  of  the  city.  It  was  probably 
because  he  appreciated  these  limitations  and  because  he  was  baflfled 
by  his  new  environment  that  he  fled  in  terror  and  discouragement  back 
to  the  desert.  In  proclaiming  to  the  people  the  fatal  dangers  inherent 
in  the  policy  of  Ahab  and  in  showing  them  the  fatal  danger  in  tolerating 
Baal  worship  in  their  midst,  he  had  accomplished  his  real  life  work. 
Some  one  intimately  acquainted  with  the  complex  civilization  of  Northern 
Israel  and  in  close  touch  with  king  and  people,  was  also  needed  to  instil 
into  the  popular  consciousness  the  truth  proclaimed  by  Elijah  and,  in 
time,  to  arouse  the  nation  to  shake  off  the  pernicious  influence  of  Baal- 
ism. Such  a  man  was  found  in  Elisha,  the  son  of  a  prosperous  farmer 
of  central  Israel.  Elisha's  immediate  response  to  the  call  of  Elijah 
revealed  his  sympathy  with  the  point  of  view  of  the  great  prophet  and 
his  readiness  and  fitness  to  take  up  his  work. 

Even  in  the  flickering  light  of  popular  tradition,  the  character  and 
methods  of  these  two  prophets  are  clearly  revealed  and  they  stand  in 
striking  contrast  to  each  other.  The  one  was  the  prophet  of  thunder 
and  the  sword;  the  other  was  the  popular  counsellor  and  diplomat,  who 
attained  his  ends  by  persuasion  and  organization.  Elisha's  field  of 
activity  was  in  court  and  camp.  By  virtue  of  his  intimate  knowledge 
of  men  and  forces  in  Israel  and  his  close  touch  with  leaders  and  people,  he 
saw  fruits,  where  Elijah  was  only  able  to  sow  the  seed. 

VII.  Elijah's  Condemnation  of  Ahab's  Tyranny.  On  one  other 
important  occasion  the  flashlight  of  popular  tradition  reveals  the  work 
of  Elijah.  This  time,  like  Amos  and  Micah,  he  figures  as  the  champion 
of  the  oppressed,  and  voices  the  deep  resentment  with  which  the  free, 
democratic  Israelites  viewed  the  encroachments  of  unscrupulous  abso- 

28 


ELIJAH'S   CONDEMNATION  OF  ARAB'S  TYRANNY 

lutism.  Jezebel  had  brought  to  Ahab's  court  not  only  the  Baal  cults 
but  also  the  prevailing  oriental  idea  of  the  relation  between  a  king  and 
his  subjects.  Ahab  himself  was  an  energetic  organizer  and  builder. 
In  extending  his  palace  grounds,  he  desired  to  secure  the  vineyard 
of  a  certain  Naboth  that  he  might  convert  it  into  a  vegetable  garden. 
Naboth,  however,  refused  to  part  with  the  land,  preferring  to  maintain 
bis  ancestral  right  of  inheritance  even  in  the  face  of  the  king's  wishes. 
Ahab  recognized  that  Naboth's  position  was  impregnable  according  to 
the  accepted  laws  and  traditions  of  Israel.  Jezebel,  however,  trained 
in  a  very  different  court,  tempted  her  husband  to  disregard  the  most 
sacred  rights  of  his  people  and  by  injustice  and  murder  to  secure  pos- 
session of  the  coveted  vineyard. 

Doubtless  Ahab's  act  in  yielding  to  the  temptation  was  quickly 
known  throughout  the  land  of  Israel,  for  such  an  act  endangered  the 
liberties  of  all  his  subjects.  It  was,  therefore,  a  critical  and  dramatic 
moment  in  Israel's  history,  when  one  of  his  subjects,  Elijah,  the  Tish- 
bite,  dared  to  stand  up  before  Ahab,  as  the  king  was  about  to  take 
possession  of  the  vineyard  of  Naboth,  to  denounce  the  royal  culprit  and 
to  proclaim  in  the  name  of  Jehovah  the  inevitable  consequences  of  this 
bloody  crime. 

VIII.  The  Significance  of  Elijah's  Work.  In  later  literature  and 
thought,  Elijah  stands  as  the  classic  example  of  a  brave,  effective  herald 
of  reform.  In  times  of  moral  and  religious  degeneracy,  later  Judaism 
looked  for  his  return  or  for  the  appearance  of  one  who  in  his  spirit 
would  denounce  all  forms  of  apostasy  and  injustice,  even  though  these 
were  intrenched  under  the  shadow  of  a  throne  or  of  a  sanctuary. 

Elijah's  conception  of  Jehovah,  however,  appears  to  have  been  the 
same  as  that  of  Moses  and  the  earlier  leaders  of  his  race.  They  were 
quite  willing  that  Baal  should  be  worshipped  in  Phoenicia;  but  in  Je- 
hovah's land  there  was  no  place  for  a  heathen  god.  His  recognition  of 
the  Arameans  as  agents  in  accomplishing  Jehovah's  purpose  also  sug- 
gests that  broadening  conception  of  the  sphere  of  Jehovah's  influence, 
which  became  an  accepted  fact  in  the  thought  of  Amos  and  Hosea. 

Elijah's  great  work,  however,  appears  to  have  been  done  not  as  a 
theologian  but  as  a  reformer,  who  stayed  the  encroachments  of  Baalism 
and  championed  the  rights  of  the  people  against  the  fatal  tyranny  of 
their  king.  He  was,  therefore,  the  forerunner  of  the  great  social  re- 
formers of  succeeding  generations,  who  defined  religion  not  merely  in 
terms  of  belief  and  ritual  but  also  in  terms  of  justice  and  mercy.  While 
he  himself  did  not  see  the  popular  acceptance  of  the  principles  which  he 

29 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

proclaimed,  Elijah  was  the  great  informing  spirit  of  his  age,  inspiring 
the  activity  of  his  disciple  Elisha  and  preparing  the  way  for  the  epoch- 
making  prophets  of  the  Assyrian  period. 


§LXIV.     THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

1- The        Then  for  three  years  they  remained  at  peace,  without 

ance       there  being  war  between  Aram  and  Israel.     But  in  the  third 

5fram  *   jear,  when  Jehoshaphat  the  king  of  Judah  had  come  down 

^^^•^     to  the  king  of  Israel,  the  king  of  Israel  said  to  his  servants. 

Do  you  know  that  Ramoth  in  Gilead  belongs  to  us,  yet  we 

sit  still  instead  of  taking  it  from  the  king  of  Aram?     And 

he  said  to  Jehoshaphat,  Will  you  go  with  me  to  fight  against 

Ramoth  in  Gilead?    And  Jehoshaphat  said  to  the  king  of 

Israel,  I  am  as  you,  my  people  as  your  people,  my  horses  as 

your  horses. 

2.  En-  Jehoshaphat  also  said  to  the  king  of  Israel,  Inquire  at 
courag-  ^j^.g  ^j^^^  J  ^^TBLYy  ioT  the  word  of  Jehovah.  Then  the 
^J"^f  king  of  Israel  gathered  the  prophets  together,  about  four 
ficfaf^"  ^^^^^^^  °^®"»  ^^^  asked  them,  Shall  I  go  to  fight  against 
proph-  Ramoth  in  Gilead  or  shall  I  forbear?  And  they  said.  Go 
^ifg)       up;   for  Jehovah  will  deliver  it  into  the  hand  of  the  king. 

But  Jehoshaphat  said.  Is  there  no  other  prophet  of  Jehovah, 
that  we  may  inquire  of  him?  And  the  king  of  Israel  said. 
There  is  another  by  whom  we  may  inquire  of  Jehovah, 
Micaiah  the  son  of  Imlah,  but  I  hate  him ;  for  he  prophesies 
for  me  nothing  good,  but  only  evil.  And  Jehoshaphat  said. 
Let  not  the  king  say  so. 

3.  .  Then  the  king  of  Israel  called  an  eunuch  and  said.  Bring 
predfc-  quickly  Micaiah  the  son  of  Imlah.  Now  while  the  king  of 
dons  of  Israel  and  Jehoshaphat  the  king  of  Judah  were  sitting  each 
(9")       on  his  throne,  clad  in  his  robes  of  state  at  the  entrance  of 

the  gate  of  Samaria,  and  all  the  prophets  were  prophesying 
before  them,  Zedekiah  the  son  of  Chenaanah  made  for  him- 
self horns  of  iron  and  said.  Thus  saith  Jehovah,  'With  these 
shalt  thou  push  the  Arameans  until  thou  hast  destroyed 
them!*  And  all  the  prophets  prophesied  the  same  saying. 
Go  up  to  Ramoth  in  Gilead ;  for  Jehovah  will  deliver  it  into 
the  hand  of  the  king. 

30 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

And  the  messenger  who  went  to  call  Micaiah  said  to  him,  4.  Mi- 
See,  now  the  prophets  have  with  one  consent  promised  p^e^c^. 
good  fortune  for  the  king ;  therefore  speak  the  same  as  they  ^Jf'J^f 
all  do  and  prophesy  good  fortune.     But  Micaiah  said.  As  ("-") 
Jehovah  liveth,  I  will  speak  what  Jehovah  saith  to  me. 
And  when  he  came  to  the  king,  the  king  said  to  him,  Micaiah, 
shall  we  go  to  Ramoth  in  Gilead  to  fight  or  shall  we  forbear? 
And  he  answered  him,  Go  up  and  prosper;    and  Jehovah 
will  deliver  it  into  the  hand  of  the  king!     But  the  king 
said  to  him.  How  many  times  shall  I  adjure  you  that  you 
speak  to  me  nothing  but  the  truth  in  the  name  of  Jeho- 
vah?    And  he  said,  I  saw   all   Israel  scattered  upon  the 
mountains,  as  sheep  that  have   no  shepherd.     And  Jeho- 
vah said,  *These  have  no  master;  let  each  of  them  go  home 
in  peace  !* 

And  the  king  of  Israel  said  to  Jehoshaphat,  Did  I  not  tell  5.  The 
you  that  he  would  prophesy  no  good  concerning  me,  but  3^^^^ 
evil?    And  Micaiah  said.  Therefore  hear  the  word  of  Je-  within 
hovah :  I  saw  Jehovah  sitting  on  his  throne  and  all  the  host  official 
of  heaven  standing  by  him  on  his  right  hand  and  on  his  left.  H^^^' 
And  Jehovah  said,  *Who  shall  delude  Ahab  so  that  he  will  ('^  ^) 
go  up  and  fall  at  Ramoth  in  Gilead?*     And  one  proposed 
one  thing  and  another  another,  until  there  came  forth  a 
spirit  and  stood  before  Jehovah  and  said,  *I  will  delude 
him.'     And  Jehovah  said  to  him,  *By  what  means?'     And 
he  said,  *I  will  go  forth  and  become  a  lying  spirit  in  the 
mouth  of  all  his  prophets.'     Thereupon  he  said,  *Thou  shalt 
delude  him  and  shalt  succeed  also!     Go  forth  and  do  so.' 
So  behold,  Jehovah  hath  now  put  a  lying  spirit  in  the  mouth 
of  all  these  your  prophets,  since  Jehovah  hath  determined 
to  bring  evil  upon  you. 

Then  Zedekiah  the  son  of  Chenaanah  came  near  and  6.  Mi- 
struck  Micaiah  on  the  cheek  and  said.  Which  way  did  the  f^f^'^ 
spirit  of  Jehovah  go  from  me  to  speak  to  you?    And  Micaiah  prison- 
said.  Indeed,  you  shall  see  on  that  day,  when  you  shall  go  W^«) 
from  one  chamber  to  another  to  hide  yourself.     Then  the 
king  of  Israel  said.  Take  Micaiah  and  carry  him  back  to 
Amon  the  governor  of  the  city  and  to  Joash  the  king's  son, 
and  say,  *Thus  the  king  commands,  "Put  this  fellow  in 
prison  and  feed  him  with  a  scanty  fare  of  bread  and  water 

31 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

until  I  return  in  peace."  *  And  Micaiah  said,  If  you  indeed 
return  in  peace,  Jehovah  hath  not  spoken  by  me. 

7.  Then  the  king  of  Israel  and  Jehoshaphat  the  king  of 
Ahab's  ju(jah  went  up  to  Ramoth  in  Gilead.  And  the  king  of 
^se      Israel  said  to  Jehoshaphat,  I  will  disguise  myself  and  go  into 

the  battle,  but  you  can  put  on  your  robes.  So  the  Sng  of 
Israel  disguised  himself  and  went  into  the  battle.  Now  the 
king  of  Aram  had  given  orders  to  the  thirty-two  command- 
ers of  his  chariots,  saying.  Fight  with  neither  small  nor 
great,  except  only  with  the  king  of  Israel.  Accordingly 
when  the  commanders  of  the  chariots  saw  Jehoshaphat, 
they  said.  Surely,  it  is  the  king  of  Israel,  and  they  surrounded 
him  to  fight  against  him,  but  Jehoshaphat  cried  out.  There- 
fore, as  soon  as  the  commanders  of  the  chariots  saw  that  it 
was  not  the  king  of  Israel,  they  turned  back  from  pursuing 
him. 

8.  His  But  a  certain  man  drew  at  a  venture  and  smote  the  king 
wound  ^^  Israel  between  the  attachments  and  the  coat  of  mail. 
(34-38)      Therefore  he  said  to  the  driver  of  his  chariot.  Turn  about 

and  carry  me  out  of  the  army ;  for  I  am  severely  wounded. 
And  the  battle  increased  that  day,  and  the  king  was  propped 
up  in  his  chariot  against  the  Arameans  until  evening,  and 
the  blood  ran  out  of  the  wound  into  the  bottom  of  the 
chariot.  But  at  evening  he  died.  And  toward  sunset  the 
cry  went  throughout  the  army.  Each  to  his  city  and  each  to 
his  land,  for  the  king  is  dead!  So  they  came  to  Samaria 
and  buried  the  king  in  Samaria.  And  when  they  washed 
the  chariot  by  the  pool  of  Samaria,  the  dogs  licked  up  his 
blood,  and  the  harlots  washed  themselves  in  it,  just  as  Je- 
hovah had  declared. 

9.  m-  Now  the  other  acts  of  Ahab,  and  all  that  he  did  and  the 
of  hfs  ivory  house  which  he  built  and  all  the  cities  that  he  built, 
reign  are  they  not  recorded  in  the  Chronicles  of  the  Kings  of  Israel? 
^  So  Ahab  slept  with  his  fathers  and  Ahaziah  his  son  became 

king  in  his  place. 

ip.Aha-       Ahaziah  the  son  of  Ahab  became  king  over  Israel  in 

policy     Samaria  in  the  seventeenth  year  of  Jehoshaphat  king  of 

("• ")     judah,  and  he  reigned  two  years  over  Israel.     And  he  served 

Baal  and  worshipped  him,  and  provoked  to  anger  Jehovah, 

the  God  of  Israel,  just  as  his  father  had  done. 

32 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

Now  Ahaziah  fell  out  through  the  lattice  in  his  upper  n.Aha- 
apartment  in  Samaria,  and  lay  sick.    Then  he  sent  messengers  f^^. 
and  commanded  them,  Go,  inquire  of  Baal-Zebub,  the  god  g^to 
of  Ekron,  whether  or  not  I  shall  recover  of  this  sickness,   (n  k? 
But  the  messenger  of  Jehovah  said  to  Elijah  the  Tishbite,   *  ^  ^^ 
Arise,  go  up  to  meet  the  messengers  of  the  king  of  Samaria 
and  say  to  them,  *Is  it  because  there  is  no  God  in  Israel,  that 
ye  go  to  inquire  of  Baal-Zebub,  the  god  of  Ekron?'     Now 
therefore  thus  saith  Jehovah,  *Thou  shalt  not  come  down 
from  the  bed  whither  thou  hast  gone  up,  but  thou  shalt 
surely  die.'     Then  Elijah  went  away. 

And  when  the  messengers  came  back  to  him,  he  said  to  12.  Re- 
them.  Why  have  you  returned?     And  they  said  to  him,  A  fhe\^- 
man  came  up  to  meet  us  and  said  to  us,  *Go  back  again  to  the  bassy 
king  who  sent  you  and  say  to  him,  "Thus  saith  Jehovah: 
Is  it  because  there  is  no  God  in  Israel  that  thou  sendest  to 
inquire  of  Baal-Zebub  the  god  of  Ekron?     Therefore  thou 
shalt  not  come  down  from  the  bed  whither  thou  hast  gone 
up,  but  shalt  surely  die."  *     And  he  said  to  them.  What 
kind  of  man  was  he  who  told  you  these  things?     And  they 
answered  him,  A  man  clad  in  a  skin  and  girt  with  a  leather 
girdle  about  his  loins.     Then  he  said.  It  is  Elijah  the  Tishbite ! 

So  Ahaziah  died  according  to  the  word  of  Jehovah  which  is.  Je- 
Elijah  had  spoken.     And  Jehoram  the  son  of  Ahab  became  poSy^ 
king  over  Israel  in  Samaria  in  the  eighteenth  year  of  Je-  ^^  *"  *^ 
hoshaphat  king  of  Judah,  and  he  reigned  twelve  years.     And 
he  displeased  Jehovah,  but  not  as  did  his  father  and  mother, 
for  he  put  away  the  pillar  of  Baal  that  his  father  had  made. 

Now  Mesha  king  of  Moab  was  a  sheepmaster;    and  he  i4.Me- 
rendered  regularly  to  the  king  of  Israel  a  tribute  of  a  hun-  rebel- 
dred  thousand  lambs  and  the  wool  of  a  hundred  thousand  ^on 
rams.     But  after  Ahab  died,   the  king  of  Moab   rebelled 
against  the  king  of  Israel. 

And  King  Jehoram  went  out  of  Samaria  at  that  time  and  is.Per- 
mustered  all  Israel.     Then  he  proceeded  at  once  to  send  to  ^uhe^ 
Jehoshaphat  the  king  of  Judah,  saying.  The  king  of  Moab  jj^ad- 
has  rebelled  against  me ;  will  you  go  with  me  to  fight  against  idnga 
Moab?     And  he  replied,  I  will  come  up;   I  am  as  you,  my  '^"^ 
people  as  your  people,  my  horses  as  your  horses.     And  he 
inquired,  Which  way  shall  we  go  up?    And  he  answered, 

33 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

By  the  way  of  the  Wilderness  of  Edom.  So  the  king  of 
Israel  went  with  the  king  of  Judah  and  the  king  of  Edom. 
And  when  they  made  a  circuit  of  seven  days*  journey,  the 
army  and  the  beasts  that  followed  them  had  no  water.  And 
the  king  of  Israel  said,  Alas !  for  Jehovah  hath  called  these 
three  kings  together  to  deliver  them  into  the  hand  of  Moab ! 
But  Jehoshaphat  said.  Is  there  no  prophet  of  Jehovah  here 
that  through  him  we  may  inquire  of  Jehovah?  And  one 
of  the  king  of  Israel's  servants  answered  and  said,  Elisha  the 
son  of  Shaphat  is  here,  who  poured  water  on  the  hands  of 
Elijah.  And  Jehoshaphat  said.  The  word  of  Jehovah  is 
with  him.  So  the  king  of  Israel  and  Jehoshaphat  and  the 
king  of  Edom  went  down  to  him. 

16.  And  Elisha  said  to  the  king  of  Israel,  What  have  I  to  do 
predic-^  with  you?  Go  to  the  prophets  of  your  father  and  to  the 
tion  prophets  of  your  mother!  But  the  king  of  Israel  said  to 
reaii-*^  him.  No;  for  Jehovah  hath  called  these  three  kings  to- 
(f3-2o°°     gether  to  deliver  them  into  the  hand  of  Moab.     And  Elisha 

said.  As  surely  as  Jehovah  of  hosts  liveth,  whose  servant 
I  am,  were  it  not  that  I  have  regard  for  the  presence  of 
Jehoshaphat  the  king  of  Judah,  I  would  pay  no  attention  to 
you.  But  now  bring  me  a  minstrel.  And  whenever  the 
minstrel  played,  the  power  of  Jehovah  came  upon  him. 
And  he  said.  Thus  saith  Jehovah,  'I  will  make  this  torrent- 
bed  full  of  cisterns.*  For  thus  saith  Jehovah,  *Ye  shall  not 
see  wind  neither  shall  ye  see  rain ;  yet  this  torrent-bed  shall 
be  filled  with  water,  so  that  ye  yourselves  together  with 
your  army  and  your  beasts  shall  drink.  But  since  this  is 
only  a  slight  thing  in  the  sight  of  Jehovah,  he  also  will  de- 
liver the  Moabites  into  your  hand.  And  ye  shall  smite 
every  fortified  city  and  fell  all  the  good  trees  and  stop  up 
all  the  springs  of  water  and  destroy  with  stones  all  the  good 
cultivated  land.*  Accordingly  in  the  morning,  about  the 
time  when  the  offering  is  presented,  water  came  suddenly 
from  the  direction  of  Edom,  so  that  the  country  was  filled 
with  water. 

17.  The  Now  when  all  the  Moabites  had  heard  that  the  kings  had 
ovJ?"^^  come  up  to  fight  against  them,  they  gathered  together  all 
M^ab-  ^^^  were  able  to  bear  arms  and  upward,  and  stood  on  the 
ites        border.     But  in  the  morning  early,  when  the  sun  had  risen 

(21  -25)  °  •'  ' 

34 


THE  ADVANCE  OF  ASSYRIA 

on  the  water,  the  Moabites  saw  the  water  opposite  them  as 
red  as  blood.  And  they  said,  This  is  blood!  The  kings 
have  surely  fought  together  and  they  have  smitten  one  an- 
other. Now  therefore,  Moab,  to  the  spoil !  And  when  they 
came  to  the  camp  of  Israel,  the  Israelites  rose  up  and  smote 
the  Moabites,  so  that  they  fled  before  them;  and  they  went 
forward  smiting  the  Moabites  as  they  went.  And  they  kept 
on  destroying  the  cities;  on  all  the  good  cultivated  land 
they  cast  each  his  stone,  until  they  filled  it;  all  the  springs 
of  water  they  stopped  up,  and  felled  all  the  good  trees,  and 
they  harried  Moab  until  her  sons  were  left  in  Kir-hareseth, 
and  the  slingers  surrounded  and  smote  it. 

But  when  the  king  of  Moab  saw  that  the  battle  was  too  is. 
fierce  for  him,  he  took  with  him  seven  hundred  men,  armed  ft?^®''' 
with  swords,  to  break  through  against  the  king  of  Edom,  straits 
but  they  could  not.     Then  he  took  his  eldest  son,  who  was  kingSf 
to  reign  in  his  place,  and  offered  him  for  a  burnt-offering  Ji^fJ) 
upon  the  wall.     And  great  wrath  came  against  Israel,  so 
that  they  departed  from  him  and  returned  to  their  own  land. 

I.  The  Advance  of  Assyria.  Henceforth  Assyria  becomes  more 
and  more  the  determining  factor  in  the  politics  of  southwestern  Asia. 
The  contemporary  Assyrian  and  Moabite  inscriptions  indicate  that 
the  bibHcal  extracts  from  the  personal  memoirs  of  Ahab,  Elijah  and 
Jehu  give  only  a  fragmentary  picture  of  the  real  course  of  Northern 
Israel's  history.  The  great  Assyrian  conqueror,  Shalmaneser  II,  re- 
cords in  his  annals  a  campaign  in  the  year  854  B.C.  into  central  and 
southern  Syria.  At  Karkar  on  the  River  Orontes,  twenty  miles  north  of 
Hamath,  he  Vv^as  confronted  by  the  allied  armies  of  Syria.  His  detailed 
account  sheds  contemporary  light  upon  conditions  along  the  Mediter- 
ranean seaboard:  "1,200  chariots,  1,200  horsemen,  20,000  men  of 
Dad'idri  (Hadadezer,  Ben-hadad  H),  of  Damascus;  700  chariots,  700 
horsemen,  10,000  soldiers  of  Irhulini  of  Hamath;  2,000  chariots,  10,000 
soldiers  of  Ahab  of  Israel;  500  soldiers  of  Guai;  10,000  soldiers  of  the 
land  of  Mu9ri;  10  chariots,  10,000  soldiers  of  the  land  of  Irkanat;  200 
soldiers  of  Matinu-baal  (Mattan-baal)  of  Arvad;  200  soldiers  of  the 
land  of  Usanata;  30  chariots,  10,000  soldiers  of  Adnu-bali  (Adoni-baal) 
of  Shiana;  1,000  camels  of  Gindibu  of  Arba;  .  .  .  1,000  soldiers  of  the 
Ammonite,  Basa  son  of  Ruhubi  (Rehob);  these  twelve  kings  he  (i.e., 
Irhulini)  took  to  help  him;  for  battle  and  combat  they  advanced  against 

35 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

me.  With  the  exalted  succor,  which  Asshur,  the  lord,  rendered,  with 
the  mighty  power,  which  Nergal,  who  marched  before  me,  bestowed, 
I  fought  with  them.  From  Karkar  to  Gilzan  I  effected  their  defeat; 
14,000  of  their  troops  with  weapons  I  slew;  like  Adar  (the  storm-god) 
I  rained  down  a  flood  upon  them;  I  scattered  their  corpses;  the  surface 
of  the  wilderness  I  filled  with  their  many  troops;  with  weapons  I  caused 
their  blood  to  flow.  ...  I  took  possession  of  the  River  Orontes.  In 
the  midst  of  that  battle  I  captured  their  chariots,  their  horsemen  and 
their  teams." 

It  appears  from  this  record  that  Ben-hadad  of  Damascus  furnished 
the  greater  number  of  fighting  men,  although  Ahab,  perhaps  as  a  result 
of  his  previous  victories  over  the  Arameans,  was  able  to  send  a  larger 
number  of  chariots.  While  the  Assyrian  king  claimed  that  he  won  a 
sweeping  victory,  the  result  was  by  no  means  decisive.  Hamath  in 
the  north  met  the  chief  brunt  of  the  Assyrian  attack,  and  Damascus 
seems  for  the  time  to  have  escaped  invasion. 

The  inscription  is  especially  significant,  for  it  contains  the  earliest 
reference  in  Assyrian  annals  to  an  Israelite  king.  For  the  first  time, 
also,  the  Hebrew  warriors  met  face  to  face  the  Assyrian  foes  who  were 
destined  for  over  two  centuries  to  determine  the  course  of  Israel's 
history. 

II.  Micaiah  and  the  Four  Hundred  False  Prophets.  As  soon  as 
the  Assyrian  invader  retired,  the  old  feud  between  Damascus  and 
Northern  Israel  was  revived.  The  contest  was  now  for  the  possession 
of  the  city  of  Ramoth  in  Gilead,  east  of  the  Jordan,  which  was  the 
natural  eastern  outpost  of  Israel  and  commanded  the  important  high- 
way of  trade  from  Damascus  to  the  port  of  Elath  on  the  Red  Sea  and 
on  to  Arabia.  Originally  Ramoth  had  been  held  by  the  Israelites;  but 
apparently  in  the  days  of  Omri  it  had  been  captured  by  the  Arameans. 
It  was  among  the  cities  ceded  by  Ben-hadad  I  after  his  defeat  and  cap- 
ture by  Ahaz  at  the  battle  of  Aphek.  To  strengthen  his  forces,  Ahab 
summoned  his  ally,  and  possibly  at  this  time  vassal,  Jehoshaphat,  king 
of  Judah,  to  join  him  in  the  campaign.  Following  the  long-established 
custom,  the  king  of  Judah  demanded  that  they  should  first  consult  the 
prophets  of  Jehovah  regarding  the  outcome  of  the  campaign. 

The  prominence  of  the  prophets  at  this  time  in  Northern  Israel  is 
shown  by  the  fact  that  Ahab  is  able  at  once  to  summon  about  four  hun- 
dred. In  the  name  of  Jehovah  these  official  prophets  predicted  victory 
with  such  unanimity  that  Jehoshaphat's  suspicions  were  aroused.  It  is 
evident  in  the  light  of  the  sequel  that  they  were  a  body  of  prophets,  ap- 

36 


THE  FOUR  HUNDRED  FALSE  PROPHETS 

parently,  like  the  prophets  of  Baal,  connected  with  the  royal  sanctuaries 
and  supported  either  directly  or  indirectly  by  court  favor.  Here  again 
the  indirect  influence  of  Baalism  may  be  recognized.  Although  they 
prophesied  in  the  name  of  Jehovah,  the  God  of  Israel,  it  is  evident  that 
they  were  dominated  by  mercenary  motives.  Their  presence  shows 
how  deep  seated  was  the  religious  degeneracy  against  which  the  true 
prophets,  like  Elijah  and  Elisha,  struggled.  The  incident  also  brings 
to  the  front,  for  a  brief  instant,  another- true  prophet,  who  spoke  not  to 
secure  royal  favor,  but  as  his  deepest  convictions  dictated.  Ahab's 
reference  to  him  indicates  that  Micaiah,  like  Elijah,  found  little  to  com- 
mend and  much  to  condemn  in  the  character  and  policy  of  the  king. 

It  was  a  striking  scene  when  this  unpopular  prophet  was  brought 
into  the  presence  of  the  allied  kings  of  the  north  and  the  south  and,  in 
the  face  of  the  definite  predictions  of  the  four  hundred  royal  prophets, 
declared  that  only  calamity  awaited  the  king  and  people  of  Israel.  The 
sarcastic  prediction  of  success  with  which  Micaiah  introduced  his 
prophecy,  revealed  his  supreme  contempt  for  his  mercenary  fellow 
prophets,  and  for  the  king  who  was  ready  to  sacrifice  even  truth  and  re- 
ligion for  the  realization  of  his  selfish  policy. 

III.  The  Prototype  of  Satan.  To  confirm  his  prediction  Micaiah 
uttered  a  parable  which  dramatically  set  forth  the  motive  which  actuated 
the  false  prophets.  The  heavenly  scene  thus  pictured  is  strikingly 
similar  to  that  presented  in  the  opening  chapters  of  the  book  of  Job. 
Jehovah  sits  on  his  throne  with  angelic  beings  about  him.  The  occa- 
sion is  a  divine  council,  corresponding  to  that  at  which  the  kings  of 
Israel  and  Judah  were  then  presiding.  Jehovah's  disapproval  of 
Ahab  and  his  acts  is  implied  by  the  question  of  how  the  king  may  be 
lured  on  to  his  ruin.  Different  counsels  are  suggested,  until  finally  a 
certain  spirit  comes  forth  and  proposes  that  Jehovah  put  a  lying 
message  in  the  mouth  of  his  prophets.  The  proposal  meets  with  the 
divine  approval,  and  the  spirit  is  commissioned  to  go  forth  and  carry 
out  his  plan. 

Here  is  found  the  first  allusion  in  Israel's  history  to  a  heavenly  being 
whose  role  corresponds  in  part  to  that  of  the  Satan  of  later  Jewish  be- 
lief. He  is  still  an  accredited  member  of  the  heavenly  hierarchy  and 
his  act  meets  with  full  approval,  and  yet  he  manifests  a  zeal  in  mis- 
leading mankind  which  is  in  many  ways  akin  to  that  attributed  to  Satan 
in  later  Jewish  thought. 

Although  the  story  was  clearly  intended  by  Micaiah  to  be  a  dramatic 
illustration  of  his  message,  it  would  have  been  meaningless  to  his  hear- 

37 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

ers  were  not  the  conceptions  of  Jehovah  and  of  the  angelic  beings,  which 
it  reflects,  already  firmly  fixed  in  the  popular  mind.  The  roots  of  these 
beliefs  may  be  traced  In  the  early  Semitic  mythology.  The  modifica- 
tions are  due  to  the  influence  of  Israel's  faith,  which  attributed  to  Je- 
hovah a  transcendent  position,  far  above  all  other  heavenly  beings. 
The  incident  discloses  that  broad  underlying  current  of  popular  belief 
against  which  the  true  prophets  of  the  latter  day  set  their  faces  In  their 
divinely  inspired  endeavor  to  proclaim  the  one  supreme  God  of  justice 
and  love. 

Like  Jeremiah  and  other  true  prophets  MIcalah  was  obliged,  for  his 
true  speaking,  to  suffer  persecution  and  indignity  at  the  hands  of  his 
false  brethren,  and  imprisonment  at  the  command  of  the  king;  but  his 
action  shows  that  at  this  critical  period  in  Israel's  history  Elijah  and 
Elisha  did  not  stand  entirely  alone. 

IV.  Ahab's  Death.  Following  his  own  desire  and  the  counsel  of 
his  false  prophets,  Ahab  went  forth  to  battle;  but  he  bowed  before 
Micaiah's  prediction  so  far  as  to  disguise  himself.  Ahab's  Importance 
as  a  commander  and  leader  Is  indicated  by  the  orders  of  the  Aramean 
king  to  his  captains  that  they  direct  the  attack  solely  against  the  king  of 
Israel.  Jehoshaphat  narrowly  escaped  falling  a  victim  to  this  command. 
Ahab,  however,  was  mortally  wounded  by  a  chance  arrow;  but  with 
marvellous  strength  and  courage  he  fought  throughout  the  day,  propped 
up  in  his  chariot.  When  at  evening  he  died  and  the  news  spread 
throughout  his  army,  each  man  returned  to  his  native  town,  and  the 
Arameans  were  left  In  possession  of  Ramoth  In  Gllead. 

Thus  died  on  the  field  of  battle  the  most  active  and  energetic  warrior 
who  ever  sat  on  the  throne  of  Northern  Israel.  Ahab's  courage  in 
battle  and  his  sagacity  as  a  diplomat  are  unquestioned;  but  his  ambition 
and  his  attitude  toward  his  subjects  were  those  of  a  tyrant.  His  latter 
days  witnessed  the  beginning  of  the  decay  of  that  kingdom  for  which 
he  had  sacrificed  the  nobler  religious  Ideals  of  his  race.  His  supreme 
mistake  was  In  trampling  upon  the  liberties  of  his  subjects  and  in  disre- 
garding Jehovah's  claim  to  the  complete  and  absolute  loyalty  of  his 
people.  The  good  is  often  the  enemy  of  the  best.  In  the  pursuit  of 
a  worthy,  but  not  the  noblest  ambition  revealed  to  his  race  and  age, 
Ahab  sinned  and  brought  ultimate  disaster  upon  his  house  and  nation. 

V.  The  Reign  of  Ahaziah.  Calamities  In  quick  succession  pursued 
the  house  of  Ahab.  Ahaziah,  who  succeeded  him,  suffered  a  severe  ac- 
cident. Tradition  states  that  this  son  of  Jezebel  and  Ahab  sent  messen- 
gers to  consult  Baal-Zebub  the  god  of  Ekron,  regarding  his  recovery.     In 

38 


THE  REIGN  OF  AHAZIAH 

connection  with  this  mission,  EHjah  for  the  last  time  appeared  in  Israel's 
political  history  to  protest  against  Ahaziah's  apostasy  and  to  predict 
the  death  of  the  king,  which  speedily  followed. 

VI.  The  War  Against  Moab.  Little  is  recorded  regarding  Je- 
horam,  the  son  of  Ahab,  who  succeeded  his  brother  Ahaziah.  His  reign 
must  have  been  short;  for  contrary  to  the  chronology  of  Kings,  which 
attributes  fourteen  years  to  the  reigns  of  Ahaziah  and  Jehoram,  but 
twelve  years  elapsed  between  the  time  when,  in  854  B.C.,  Ahab  fought 
at  Karkar  and  842  B.C.  when  Jehu,  who  exterminated  the  house  of 
Omri,  paid  tribute  to  the  king  of  Assyria.  Evidently  the  war  with  the 
Arameans  continued;  for  at  the  time  of  his  death  Jehoram  had  been 
wounded  in  an  engagement  at  Ramoth  in  Gilead. 

The  chief  event  of  his  reign  appears  to  have  been  a  campaign  against 
the  Moabites.  The  contemporary  inscription  of  Mesha,  the  Moabite 
king  (c/.  §  LXII"0)  states  definitely  that  the  Israelites  retained  pos- 
session of  Moab  for  forty  years  after  its  capture  by  Omri.  It  also  gives 
a  vivid  description  of  the  recapture  of  the  northern  Moabite  cities  by 
Mesha;  of  the  putting  to  death  of  the  Hebrew  colonists  in  the  name  of 
the  Moabite  god,  Chemosh,  and  of  the  fortification  of  these  northern 
border  towns:  "And  I  fortified  Baal-meon;  and  I  made  in  it  the  reser- 
voir; and  I  fortified  Kirjathaim.  And  the  men  of  Gad  had  occupied 
the  land  of  Ataroth  from  of  old ;  and  the  king  of  Israel  built  Ataroth  for 
himself.  And  I  fought  against  the  city  and  took  it.  And  I  slew  all  the 
people;  the  city  (became)  a  gazing-stock  to  Chemosh  and  to  Moab. 
And  from  there  I  brought  the  altar-hearth  of  Dodoh  ( ?) ;  and  I  dragged 
it  before  Chemosh  in  Kerioth;  and  I  caused  the  men  of  Sharon  (?)  to 
dwell  there,  and  also  the  men  of  .  .  . 

"Then  Chemosh  said  to  me,  'Go  and  take  Nebo  against  Israel.  So 
I  went  by  night  and  fought  against  it  from  the  break  of  dawn  until  noon, 
and  I  took  it  and  slew  them  all — seven  thousand  men  and  women  and 
.  .  .  female  slaves — for  I  had  devoted  it  to  Ashtar-chemosh.  And  I  took 
from  there  the  altar-hearths  of  Jehovah,  and  dragged  them  before 
Chemosh.  And  the  king  of  Israel  had  fortified  Jahaz,  and  occupied  it 
while  he  fought  against  me.  But  Chemosh  drove  him  out  before  me. 
I  took  two  hundred  men  of  Moab — all  its  poverty-stricken  citizens — 
and  I  brought  them  into  Jahaz  and  took  possession  of  it,  to  add  it  to 
Dibon. 

"  I  fortified  Karhoh,  the  wall  of  the  forests  and  the  wall  of  the  acrop- 
olis. And  I  built  its  gates;  and  I  built  the  royal  palace;  and  I  con- 
structed the  sluices  of  the  reservoir  for  the  water  in  the  midst  of  the  city. 

39 


THE  DECLINE  OF  THE  HOUSE  OF  AHAB 

And  there  was  no  cistern  in  the  midst  of  the  city,  in  Karhoh;  so  I  said 
to  the  people,  'Each  of  you  make  a  cistern  in  his  own  house.'  And  I 
cut  the  trenches  for  Karhoh  with  the  help  of  the  prisoners  of  Israel. 

"  I  built  Aroer,  and  I  made  the  highway  by  the  Arnon.  I  rebuilt  Beth- 
bamoth,  for  it  had  been  overthrown.  I  rebuilt  Bezer,  for  it  was  in  ruins, 
(with  the  help  of)  fifty  men  of  Dibon,  for  all  Dibon  was  obedient.  And 
I  reigned  over  a  hundred  (chiefs)  in  the  cities  which  I  added  to  the  land. 
And  I  built  Medeba  and  Beth-diblathaim  and  Beth-baal-meon." 

The  campaign  recorded  in  the  popular  Elisha  stories  evidently  fol- 
lowed the  Moabite  rebellion  recorded  in  the  Mesha  inscription.  Again 
Jehoshaphat  of  Judah  joined  his  forces  with  those  of  his  kinsman 
Jehoram  (or  Joram).  To  avoid  the  fortified  cities  in  the  north,  the  cam- 
paign was  carried  around  the  southern  end  of  the  Dead  Sea.  Elisha 
figures  as  the  prophetic  adviser  of  the  allied  kings.  When  their  armies 
were  threatened,  because  of  lack  of  water  in  the  barren  region  to  the 
south  of  the  Dead  Sea,  Elisha  is  represented  as  predicting,  while  in  a  state 
of  ecstasy  induced  by  music,  that  they  should  have  an  abundant  supply 
of  water  and  should  overrun  the  land  of  the  Moabites,  Apparently  the 
next  morning,  as  the  result  of  a  heavy  fall  of  rain  in  the  uplands  of 
Edom,  the  watercourses  were  filled  with  water  as  the  prophet  had  pre- 
dicted. The  Moabites,  misinterpreting  natural  phenomena,  confidently 
attacked  the  allied  Hebrew  armies,  but  were  defeated  and  put  to  flight. 
Southern  Moab  was  conquered  and  pillaged  and  the  king  was  shut  up 
in  one  of  his  fortresses.  The  tradition  states  that  in  his  extremity  he 
sacrificed,  as  a  burnt  offering  on  the  walls  of  the  fortress,  his  eldest  son 
in  order  to  call  forth  the  pity  and  aid  of  his  god.  The  act  apparently 
aroused  the  superstitious  horror  of  the  allies,  for  they  retired  without 
completing  the  conquest  of  Moab. 

This  incident  concludes  the  warlike  history  of  the  house  of  Omri. 
Under  the  leadership  of  this  dynasty  Israel  had  fought  many  and,  for 
the  most  part,  successful  wars  with  the  strong  and  bitter  foes  which 
encircled  it.  The  effect  of  these  wars  between  the  petty  states  of  Pales- 
tine had  been,  on  the  whole,  disastrous,  for  they  had  only  engendered 
greater  bitterness,  exhausted  the  natural  resources  of  the  land,  and  pre- 
pared the  way  for  its  ultimate  conquest  by  Assyria  which  was  slowly  but 
surely  advancing  from  the  northeast. 


40 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 


§LXV.    JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

Now  Elisha  the  prophet  called  one  of  the  sons  of  the  proph-  i. 
ets  and  said  to  him,  Gird  up  your  loins,  take  this  flask  of  oil  ^J"^^' 
in  your  hand  and  go  to  Ramoth  in  Gilead.     And  when  you  Jehu  at 
arrive  there  look  for  Jehu  the  son  of  Jehoshaphat,  the  son  of  com-^  ^ 
Nimshi,  and  go  in  and  make  him  rise  up  from  among  his  ^f^^ 
kinsmen  and  bring  him  into  an  inner  chamber.     Then  take  9i-6i«>i 
the  flask  of  oil  and  pour  it  on  his  head  and  say,  *Thus  saith  Je- 
hovah, "I  have  anointed  thee  king  over  Israel."  '     Then 
open  the  door  and  flee  without  delay.     So  the  young  man 
(the  servant  of  the  prophet)  went  to  Ramoth  in  Gilead. 
And  just  as  he  arrived,  the  commanders  of  the  army  were 
sitting  together.     And  he  said,  I  have  a  word  for  you,  O 
commander.     And  Jehu  said.  To  which  of  us  all?     And 
he  said.  To  you,  0  commander.     Then  he  arose  and  went 
into  the  house.     And  [the  young  man]  poured  the  oil  on 
his  head  and  said  to  him.  Thus  saith  Jehovah,  the  God  of 
Israel,  'I  have  anointed  thee  king  over  Jehovah's  people 
Israel.'     Then  he  opened  the  door  and  fled. 

When  Jehu  came  out  to  the  servants  of  his  lord,  they  2.Proc- 
asked  him,  Is  all  well?     Why  did  this  insane  fellow  come  Jf^^^f 
to  you?     And  he  said  to  them.  You  know  the  man  and  his  ^^^^ 
talk.     And  they  said.  It  is  false!     Tell  us  now.     And  he  q^-'% 
said.  Thus  and  thus  he  spoke  to  me,  saying,  *Thus  saith 
Jehovah,  "I  have  anointed  thee  king  over  Israel."  '     Then 
they  quickly  took  each  his  garment,  laid  it  at  his  feet  and 
on  the  bare  stairs,  and  blew  the  trumpet,  crying,  Jehu  is 
king! 

So  Jehu  the  son  of  Jehoshaphat,  the  son  of  Nimshi,  con-  3.  His 
spired  against  Joram.     Now  Jehu,  together  with  all  Israel,  ^l^y  *° 
was  defending  Ramoth  in  Gilead  against  Hazael  king  of  Joram 
Aram,  but    King  Joram    had    returned  to    be    healed  in 
Jezreel  of  the  wounds  which  the  Arameans  had  given  him, 
when  he  fought  with  Hazael  king  of  Aram.     And  Jehu  said.  If 
it  be  in  your  mind,  then  let  none  escape  from  the  city  to  go 
to  tell  it  in  Jezreel.     Then  Jehu  mounted  his  chariot  and 
went  to  Jezreel,  for  Joram  lay  there.     And  Ahaziah  king 
of  Judah  had  come  down  to  see  Joram. 

41 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

4.  Hi3         Now  the  watchman  was  standing  on  the  tower  of  Jezreel, 
J?oach    when  he  saw  the  cloud  of  dust  about  Jehu,  as  he  came, 
jo^Jez-    and  said,  I  see  a  cloud  of  dust.     And  Joram  said,  Take  a 
(n^20)      horseman  and  send  him  to  meet  them  that  he  may  inquire 
whether  all  is  well.      So  one  went  on  horseback  to  meet 
him  and  said,  Thus  saith  the  king,  *Is  all  well?*     And  Jehu 
replied.  What  have  you  to  do  with  welfare?     Turn  about 
and  follow  me.     So  the  watchman  reported.  The  messen- 
ger came  to  them,  but  comes  not  back.     Then  he  sent  out 
a  second  horseman  who  came  to  them  and  said.  Thus  saith 
the  king,  *Is  all  well?*     And  Jehu  answered.  What  have 
you  to  do  with  welfare?     Turn  about  and  follow  me.     So 
the  watchman  reported.  He  also  came  to  them  but  comes 
not  back;   however,  the  driving  is  like  the  driving  of  Jehu 
the  son  of  Nimshi,  for  he  is  wont  to  drive  furiously. 

Then  Joram  said.  Make  ready.  And  as  soon  as  they  had 
made  ready  his  chariot,  Joram  king  of  Israel  and  Ahaziah 
king  of  Judah  set  out,  each  in  his  chariot,  and  they  went  to 
meet  Jehu  and  found  him  in  the  field  of  Naboth  the  Jezreelite. 
And  when  Joram  saw  Jehu,  he  said.  Is  all  well,  Jehu? 
And  he  answered.  How  can  all  be  well,  as  long  as  the  whore- 
doms of  your  mother  Jezebel  and  her  witchcrafts  are  so 
many?  Then  Joram  turned  about  to  flee,  and  said  to 
Ahaziah,  Treachery,  Ahaziah!  But  Jehu,  being  already 
armed,  shot  his  bow  and  struck  Joram  between  his  shoulders, 
so  that  the  arrow  went  through  his  heart  and  he  sank  down 
in  his  chariot.  Then  Jehu  said  to  Bidkar  his  captain, 
Take  him  up  and  cast  him  in  the  field  of  Naboth  the  Jez- 
reelite, for  I  remember  how  that,  when  I  and  you  rode 
together  after  Ahab  his  father,  Jehovah  pronounced  this 
judgment  upon  him:  'Surely  I  saw  yesterday  the  blood 
of  Naboth  and  his  sons,'  saith  Jehovah;  *and  I  will  re- 
quite thee  in  this  plot,*  saith  Jehovah.  Now  therefore 
take  and  cast  him  into  this  plot,  according  to  the  word  of 
Jehovah. 

But  when  Ahaziah  the  king  of  Judah  saw  this,  he  fled  in 
the  direction  of  Beth-gannim.  And  Jehu  followed  after 
him,  with  the  command,  Kim  also!  Smite  him  in  the 
chariot !  And  they  smote  him  at  the  ascent  of  Gur,  which 
is  by  Ibleam.     But  he  fled  to  Megiddo  and  died  there.     And 

42 


JEHU'S  REVOLUTION  AND   ITS   CONSEQUENCES 

his  servants  carried  him  in  a  chariot  to  Jerusalem,  and 
buried  him  in  his  sepulchre  with  his  fathers  in  the  city  of 
David. 

Then  Jehu  came  to  Jezreel.  And  as  soon  as  Jezebel  7.  jeze- 
heard  of  it,  she  painted  her  eyes,  attired  her  head,  and  ^il'i 
looked  out  at  the  window.  And  as  Jehu  came  in  at  the  ^'°  *^) 
gate,  she  said.  Is  all  well,  you  Zimri,  your  master*s  murderer? 
But  he  looked  up  to  the  window  and  said.  Who  is  on  my 
side?  who?  And  two  or  three  eunuchs  looked  at  him.  And 
he  said.  Throw  her  down.  And  they  threw  her  down  so 
that  some  of  her  blood  was  spattered  on  the  wall  and  on  the 
horses,  and  he  trod  her  under  foot.  Then  he  went  in  and 
ate  and  drank.  Thereupon  he  gave  the  command.  See  now 
to  this  cursed  woman  and  bury  her,  for  she  is  a  king's 
daughter.  But  when  they  went  to  bury  her,  they  found  no 
more  of  her  than  the  skull,  the  feet,  and  the  hands.  When, 
therefore,  they  came  back  and  told  him,  he  said.  This  is  the 
word  of  Jehovah,  which  he  spoke  by  his  servant  Elijah  the 
Tishbite,  saying,  *In  the  plot  of  Jezreel  shall  the  dogs  eat 
JezebePs  flesh,  and  the  body  of  Jezebel  shall  be  as  dung  on 
the  face  of  the  field  in  the  plot  of  Jezreel,  so  that  they  can- 
not say,  "This  is  Jezebel."  * 

Now  Ahab  had  seventy  descendants  in  Samaria.     And  s.Je- 
Jehu  wrote  letters  and  sent  to  Samaria,  to  the  rulers  of  the  stiuc-"^' 
city,  to  the  elders,  and  those  who  had  charge  of  the  de-  If^^^^. 
scendants  of  Ahab,  saying.  Now  as  soon  as  this  letter  comes  ing 
to  you,  since  you  have  with  you  your  master's  sons,  and  de-^^^ 
chariots  and  horses,  fortified  cities  and  arms;    choose  the  |^^^^^^- 
best  and  most  capable  of  your  master's  sons,  and  set  him  (ioi-«) 
on  his  father's  throne  and  fight  for  your  master's  house. 
But  they  were   exceedingly  afraid  and  said.   Behold,   the 
two  kings  could  not  stand  before  him,  how  then  shall  we 
stand?     And  he  who  was  over  the  household  and  he  who 
was  over  the  city,  together  with  the  elders  and  the  guardians, 
sent  to  Jehu,  saying.  We  are  your  servants  and  we  will  do 
all  that  you  bid  us;    we  will  not  make  any  one  king;   do 
what  you  please.     Then  he  wrote  a  second  letter  to  them, 
saying.  If  you  are  on  my  side  and  if  you  wish  to  obey  me, 
then  take  each  of  you  the  head  of  your  master's  son  [en- 
trusted to  you],  and  meet  me  at  Jezreel  to-morrow  at  this 

43 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

time.     Now  the  king's  sons,  seventy  in  all,  were  with  the 
great  men  of  the  city,  who  brought  them  up. 
9.  And  as  soon  as  the  letter  came  to  them,  they  took  the 

ti?of^'  king's  sons  and  slew  them,  seventy  in  all,  and  put  their 
heads  in  baskets  and  sent  them  to  him  to  Jezreel.  And  when 
the  messenger  came  and  told  him,  saying.  They  have  brought 
the  heads  of  the  king's  sons,  he  said.  Lay  them  in  two  heaps 
at  the  entrance  of  the  gate  until  the  morning!  And  in  the 
morning  he  went  out  and  stood  and  said  to  all  the  people. 
You  are  fair-minded:  to  be  sure  I  conspired  against  my 
master  and  slew  him,  but  who  smote  all  these?  Know 
now  that  of  the  word  of  Jehovah,  which  Jehovah  spoke  against 
the  house  of  Ahab  by  his  servant  Elijah,  nothing  shall  fail 
of  fulfilment.  Thereupon  Jehu  smote  all  who  remained  of 
the  house  of  Ahab  in  Jezreel,  together  with  all  his  great 
men  and  his  kinsmen  and  his  priests,  until  he  left  him  none 
remaining. 

Then  Jehu  set  out  on  the  way  to  Samaria.  And  as  he 
was  at  Beth-eked  of  the  shepherds  on  the  way,  Jehu  met 
the  kinsmen  of  Ahaziah  king  of  Judah,  and  said.  Who  are 
you?  And  they  answered.  We  are  the  kinsmen  of  Ahaziah, 
and  we  have  come  to  visit  the  children  of  the  king  and 
the  children  of  the  queen-mother.  And  he  said.  Take  them 
alive.  And  they  took  them  alive  and  slew  them  at  the  pit 
of  Beth-eked,  forty-two  men,  so  that  not  one  of  them  was 
left. 

And  when  he  had  departed  from  there  he  found  Jehona- 
dab  the  son  of  Rechab  coming  to  meet  him.  And  he  sa- 
luted him  and  said  to  him,  Is  your  heart  in  sincere  sympathy 
with  my  heart,  as  mine  is  with  yours?  And  Jehonadab 
answered.  It  is.  Then  Jehu  said,  If  it  be,  give  me  your 
hand.  And  he  gave  him  his  hand ;  and  he  took  him  up  to 
him  into  the  chariot.  And  he  said.  Come  with  me,  and  see 
my  zeal  for  Jehovah.  So  he  made  him  ride  in  his  chariot. 
And  when  he  came  to  Samaria,  he  smote  all  who  remained 
to  Ahab  in  Samaria,  until  he  had  destroyed  all,  according 
to  the  word  of  Jehovah  which  he  spoke  to  Elijah.  Then 
Jehu  gathered  all  the  people  together  and  said  to  them, 
Ahab  served  Baal  a  little;  but  Jehu  will  serve  him  much. 
Now  therefore  call  all  the  prophets  of  Baal,  all  his  worship- 

44 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

pers  and  all  his  priests;  let  none  remain  behind;  for  I  will 
make  a  great  sacrifice  to  Baal;  whoever  shall  remain  be- 
hind shall  not  live.  But  Jehu  did  it  with  the  secret  purpose 
of  destroying  the  worshippers  of  Baal.  Then  Jehu  said, 
Proclaim  a  solemn  assembly  for  Baal.  And  they  proclaimed 
it.  And  Jehu  sent  through  all  Israel,  and  all  the  worship- 
pers of  Baal  came,  so  that  there  was  not  a  man  left  who  did 
not  come.  And  when  they  had  come  into  the  temple  of 
Baal,  so  that  the  temple  of  Baal  was  filled  from  one  end  to 
the  other,  he  said  to  the  one  who  was  in  charge  of  the  ward- 
robe. Bring  out  garments  for  all  the  worshippers  of  Baal. 
And  he  brought  out  garments  for  them.  Then  Jehu,  with 
Jehonadab  the  son  of  Rechab,  went  into  the  temple  of 
Baal,  and  said  to  the  worshippers  of  Baal,  Search,  and  look 
that  there  may  not  be  here  with  you  any  of  the  servants  of 
Jehovah,  but  only  worshippers  of  Baal.  Thereupon  he 
went  in  to  offer  sacrifices  and  burnt-offerings.  Now  Jehu 
had  appointed  eighty  men  outside  with  the  command, 
The  man  who  allows  any  of  the  men,  whom  I  entrust  into 
your  hands,  to  escape,  his  life  shall  be  for  the  life  of  him. 
And  as  soon  as  he  had  finished  offering  the  burnt-offering, 
Jehu  said  to  the  runners  and  to  the  captains.  Go  in,  and 
slay  them,  let  none  come  forth.  And  they  put  them  to 
the  sword,  and  the  runners  and  the  captains  cast  them  out, 
and  went  into  the  sanctuary  of  the  temple  of  Baal.  Then 
they  brought  out  the  asherah  from  the  temple  of  Baal  and 
burned  it,  and  broke  down  the  pillar  of  Baal  and  destroyed 
the  temple  of  Baal  and  made  it  a  draught-house  to  this 
day. 

In  those  days  Jehovah  began  to  loathe  Israel,  and  Hazael  13.  Po^ 
smote  them  in  all  the  territory  of  Israel,  from  the  Jordan  hfsSJy 
toward  the  east,  all  the  land  of  Gilead,  the  Gadites,  the   ("'*') 
Reubenites,  and  the  Manassites,  from  Aroer  by  the  valley 
of   the   Arnon,    including   Gilead   and   Bashan.     Now   the 
other  acts  of  Jehu  and  all  that  he  did,  and  all  his  brave 
deeds,  are  they  not  recorded  in  the  Chronicles  of  the  Kings 
of  Israel?     And  Jehu  slept  with  his  fathers,  and  they  buried 
him  in  Samaria.     And  Jehoahaz  his  son  became  king  in 
his  place.     And  the  time  that  Jehu  reigned  over  Israel  in 
Samaria  was  twenty-eight  years. 

45 


JEHU'S  REVOLUTION  AND   ITS  CONSEQUENCES 

14.  The  la  the  twenty-third  year  or  Joash  the  son  of  Ahaziah 
troS"  king  of  Judah,  Jehoahaz  the  son  of  Jehu  became  king  over 
^^^-^  Israel  in  Samaria;  and  he  reigned  seventeen  years.  And 
inva-  he  did  that  which  displeased  Jehovah,  and  the  sins  of  Jero- 
(iTi^-»)    boam  the  son  of  Nebat  with  which  he  led  Israel  into  sin — 

he  did  not  depart  from  them.  And  the  anger  of  Jehovah 
was  kindled  against  Israel  and  he  delivered  them  continu- 
ally into  the  hand  of  Hazael  king  of  Aram,  and  into  the 
hand  of  Ben-hadad  the  son  of  Hazael.  Then  Jehoahaz 
besought  Jehovah,  and  Jehovah  hearkened  to  him;  for  he 
saw  the  oppression  of  Israel,  how  that  the  king  of  Aram 
oppressed  them.  Therefore  Jehovah  gave  Israel  a  saviour, 
so  that  they  escaped  from  the  hand  of  the  Arameans,  and 
the  Israelites  could  dwell  in  their  homes  as  formerly. 
Nevertheless  they  did  not  depart  from  the  sins  of  the  house 
of  Jeroboam,  with  which  he  led  Israel  into  sin,  but  walked 
therein.  Also  the  asherah  in  Samaria  remained  standing. 
And  he  left  to  Jehoahaz  of  the  people  not  more  than  fifty 
horsemen,  ten  chariots,  and  ten  thousand  footmen;  for 
the  king  of  Aram  destroyed  them  and  made  them  like  the 
dust  in  the  threshing.  Now  the  other  acts  of  Jehoahaz  and 
all  that  he  did  and  his  brave  deeds,  are  they  not  recorded 
in  the  Chronicles  of  the  Kings  of  Israel?  And  Jehoahaz 
slept  with  his  fathers  and  they  buried  him  in  Samaria.  And 
Jehoash  his  son  became  king  in  his  place. 

15.  Par-  In  the  thirty-seventh  year  of  Joash  king  of  Judah,  Jehoash 
^'eiiv-  the  son  of  Jehoahaz  became  king  over  Israel  in  Samaria, 
from^  and  reigned  sixteen  years.  And  he  did  that  which  dis- 
the  pleased  Jehovah;  he  did  not  depart  from  all  the  sins  of 
means  Jeroboam  the  son  of  Nebat  with  which  he  led  Israel  into 
(^10.11-22.   gjjj^  |jy^  jjg  walked  therein.     Now  Hazael  king  of  Aram 

oppressed  Israel  all  the  days  of  Jehoahaz.  But  Jehovah 
was  gracious  to  them  and  had  compassion  on  them,  and  turned 
again  to  them,  because  of  his  covenant  with  Abraham,  Isaac, 
and  Jacob,  and  would  not  destroy  them  nor  as  yet  cast  them 
from  his  presence. 

16.  Re-  But  when  Hazael  king  of  Aram  died,  Ben-hadad  his  son 
ir^e  became  king  in  his  place.  Then  Jehoash  the  son  of  Je- 
lu%     hoahaz  took  again  from  Ben-hadad  the  son  of  Hazael  the 

cities  which  he  had  taken  in  war  from  Jehoahaz  his  father. 


THE  PROPHETIC   GUILDS 

Three  times  Jehoash  smote  him  and  thus  recovered  the  cities 
of  Israel. 

Now  the  other  acts  of  Jehoash  which  he  did  and  his  17.  End 
mighty  deeds,  and  how  he  fought  with  Amaziah  king  of  Soili's 
Judah,  are  they  not  recorded  in  the  Chronicles  of  the  Kings  ^ign 
of  Israel?     And  Jehoash  slept  with  his  fathers,  and  was 
buried  in  Samaria  with  the  kings  of  Israel.     And  Jeroboam 
his  son  became  king  in  his  place. 

In  the  fifteenth  year  of  Amaziah  the  son  of  Joash  king  is.Ex- 
of  Judah,  Jeroboam  the  son  of  Jehoash  king  of  Israel  became  orthe" 
king   of   Israel   in   Samaria   and   reigned   forty-one   years,  boun- 
And  he  did  that  which  displeased  Jehovah:   he  did  not  de-  ofis- 
part  from  all  the  sins  of  Jeroboam  the  son  of  Nebat  with  \u% 
which  he  led  Israel  into  sin.     He  restored  the  boundary- 
line  of  Israel  from  the  entrance  to  Hamath  to  the  sea  of 
Arabah,  according  to  the  word  of  Jehovah,  the  God  of  Israel, 
which  he  spoke  by  his  servant  Jonah  the  son  of  Amittai,  the 
prophet  who  was  of  Gath-hepher.     For  Jehovah  saw  the 
very  bitter  affliction  of  Israel,  that  none  was  shut  up  nor 
left  at  large,  and  that  there  was  no  helper  for  Israel.     But 
Jehovah  had  not  determined  to  blot  out  the  name  of  Israel 
from  under  heaven,  so  he  saved  them  through  Jeroboam 
the  son  of  Jehoash. 

Now  the  other  acts  of  Jeroboam,  and  all  that  he  did,  and  J^j^^j^. 
his  brave  deeds,  how  he  carried  on  war  and  how  he  recovered  sjon 
Damascus  and  Hamath  for  Israel,  are  they  not  recorded  in 
the  Chronicles  of  the  Kings  of  Israel?     And  Jeroboam  slept 
with  his  fathers,  even  with  the  kings  of  Israel.     And  Zecha- 
riah  his  son  became  king  in  his  place. 

I.  The  Prophetic  Guilds.  The  policy  of  Ahab  and  the  aggressive 
proselyting  activity  of  Jezebel  on  the  one  hand,  with  the  courageous 
preaching  of  Elijah  and  the  more  quiet  educational  work  of  Elisha 
on  the  other,  developed  in  Israel  a  strong  and  growing  party  whose  watch- 
word was  absolute  and  uncompromising  loyalty  to  Jehovah.  The 
great  prophets,  Hke  Elijah,  Elisha  and  Micaiah,  were  the  natural  lead- 
ers in  this  movement;  but  it  is  evident  from  the  popular  Elisha  stories 
that  the  so-called  "sons  of  the  prophets"  were  especially  active  at  this 
period,  and  that  they  were  in  close  touch  with  the  prophetic  leaders. 
Their  presence  and  prominence  are  evidence  of  the  growing  popular 

47 


(28.  29) 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

reaction  against  the  encroachments  of  BaaHsm.  From  the  references 
in  the  popular  traditions  it  is  evident  that  the  sons  of  the  prophets  lived 
together  in  guilds  with  their  wives  and  children,  all  sharing  a  common 
table.  These  prophetic  guilds  were  connected  with  the  ancient  sanct- 
uaries, such  as  Bethel,  Gilgal  and  Samaria.  As  in  the  days  of  Samuel, 
their  religious  exercises  apparently  consisted  of  frenzied  ecstasy  induced 
by  song  and  music.  The  fact  that  their  frenzy  was  infectious  may  in 
part  explain  why  they  joined  themselves  together  in  guilds.  From  -the 
reference  in  I  Kings  20"  it  may  be  inferred  that  the  members  of  each 
guild  bore  a  certain  distinguishing  mark.  While  there  is  no  direct  evidence, 
there  is  every  reason  to  believe  that  the  popular  stories  in  the  historical 
books  of  the  Old  Testament,  and  especially  those  which  gather  about 
the  names  of  Elijah  and  Elisha,  grew  up  and  were  transmitted  within  the 
circle  of  those  prophetic  societies.  From  II  Kings  4^^  and  6^  it  may  also 
be  inferred  that  the  sons  of  the  prophets,  as  disciples,  at  times  received 
instruction  from  leading  prophets  like  Elisha. 

At  this  period  of  their  history,  however,  the  sons  of  the  prophets  figure 
as  more  than  mere  religious  enthusiasts.  Their  zeal  for  Jehovah  im- 
pelled them  to  adopt  active  measures  to  drive  out  the  hated  followers 
of  Baal.  While  they  themselves  probably  never  took  up  the  sword, 
it  is  clear  that  they  aroused  public  opinion  and  actively  engaged  in  the 
politics  of  their  day.  They  appealed  both  to  the  patriotism  and  to  the 
religious  emotions  of  the  people.  Their  narrowness,  intensity  and  de- 
votion increased  the  strength  of  their  appeal.  Their  influence  with  the 
people  must  have  been  great,  for  they  shared  the  popular  conceptions 
of  Jehovah  and  enjoyed  that  peculiar  reverence  which  the  ancient  East 
was  always  ready  to  pay  to  those  who  gave  evidence  of  being  under  the 
influence  of  a  supernatural  power. 

II.  The  Jehovah  Party  in  Israel.  Doubtless  to  the  same  group  of 
devoted  followers  of  Jehovah  belonged  Jonadab,  whose  descendants, 
the  Rechabites,  according  to  Jeremiah  35,  still  retained  down  to  the  period 
of  the  Babylonian  exile  their  peculiar  life  and  traditions (§  LXXXVIP^'"). 
Their  aim  was  evidently  to  preserve  in  its  simple  purity  the  old  nomadic 
religion  of  Jehovah.  They  were,  therefore,  bitterly  opposed  to  that 
Canaanite  civilization  which  had  been  adopted  by  the  rank  and  file  of 
the  Northern  Israelites.  They  and  the  Nazirites,  whose  vow  was  in 
many  ways  similar,  stood  as  a  permanent  protest  against  the  corruption, 
intemperance  and  luxury  of  the  dominant  Canaanite  civilization. 

As  the  evils  of  Baalism  became  more  apparent  and  calamity  began  to 
overshadow  the  house  of  Ahab,  the  zealous  but  narrow  champions  of 

48 


THE   JEHOVAH  PARTY  IN  ISRAEL 

Jehovah  began  to  enlist  a  wider  sympathy  and  following  from  the  mass 
of  the  nation.  At  last  when  Joram,  the  king  of  Israel,  had  been 
smitten  by  an  Aramean  foe,  the  moment  seemed  ripe  for  action.  It  was 
natural  that  the  rebellion  should  be  instigated  by  Elisha,  the  disciple  of 
Elijah  and  the  recognized  leader  of  the  zealous  Jehovah  party. 

III.  The  Anointing  of  Jehu.  The  revolution  itself  is  recorded 
fully  and  vividly  in  a  narrative  which  is  closely  related  in  language, 
point  of  view  and  interest,  to  the  early  Elijah  stories.  Jehu,  the  com- 
mander of  the  forces  of  Israel  engaged  in  the  siege  of  the  famous  city  of 
Ramoth  in  Gilead,  was  chosen,  because  of  his  position  and  ruthless 
energy,  to  head  the  revolt.  The  account  implies  that  there  was  already 
an  understanding  between  him  and  Elisha.  As  a  signal  to  the  people 
that  the  right  moment  for  action  had  arrived  and  to  Jehu  that  he  had  the 
support  of  the  representatives  of  Jehovah,  one  of  the  sons  of  the  prophets 
was  dispatched  by  Elisha  to  anoint  Jehu.  The  anointing,  which  sig- 
nified a  divine  call  to  an  unique  service,  and,  in  the  case  of  a  military 
leader  like  Jehu,  to  nothing  less  than  the  kingship  of  Israel,  was  per- 
formed in  secret;  but  it  soon  became  known  to  the  other  officers  in  the 
army.  So  far  had  the  spirit  of  reaction  against  the  house  of  Ahab 
permeated  even  the  military  class,  that  they  immediately  proclaimed 
Jehu  king. 

Leaving  the  warriors  behind,  with  the  command  that  no  one  be  al- 
lowed to  follow  him,  Jehu  set  out  alone  in  hot  haste  to  establish  his  title 
to  the  kingship  by  slaying  the  reigning  king.  Fortune  favored  the  revo- 
lutionist. Joram,  with  his  guest  and  kinsman,  Ahaziah,  king  of 
Judah,  came  out  to  meet  Jehu.  The  place  of  the  meeting  was  the  field 
of  Naboth  with  its  tragic  memories.  To  the  king's  salutation,  "Is  all 
well?"  Jehu  replied  that  conditions  could  not  be  well,  while  the 
malign  influence  of  Jezebel  dominated  the  court  and  kingdom.  Then 
as  the  king,  alarmed  by  this  ominous  reply,  turned  to  flee,  he  fell  mortally 
wounded  by  the  hand  of  Jehu,  and  his  body  was  cast  into  the  field  of 
Naboth.  Ahaziah,  of  Judah,  whose  mother  was  the  daughter  of  Ahab 
and  Jezebel,  was  also  slain  at  Jehu's  command. 

IV.  Jehu's  Bloody  Reform  Measures.  Personal  ambition  and 
blind  religious  zeal  were  so  blended  in  the  energetic,  ruthless  character 
of  Jehu  that  his  revolution  was  the  most  bloody  recorded  in  all  of  Israel's 
history.  Jezebel  was  naturally  his  next  victim.  Attired  in  all  her  finery, 
the  aged  queen  met  him  with  a  bitter  taunt.  To  the  last  she  played 
consistently  the  role  of  an  imperious  queen.  No  one  was  found  in  the 
court  or  land  of  Israel  to  take  up  the  sword  in  defence  of  Jezebel  or 

49 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

the  house  of  Ahab.  Ignominiously  she  died,  and  her  fate  was  regarded 
as  signal  evidence  of  a  divine  judgment  and  a  fulfilment  of  the  stern 
prediction  of  Elijah. 

From  the  point  of  view  of  her  race  and  religion,  Jezebel  was  doubt- 
less adjudged  a  supremely  able  and  devoted  servant  of  the  Baal  of 
Tyre.  From  the  point  of  view  of  Israel,  she  was  the  evil  genius  who 
brought  divine  displeasure  and  calamity  upon  Ahab,  his  family  and  his 
kingdom. 

Ahab's  descendants  in  Samaria  were  also  put  to  death  at  Jehu's  in- 
stigation. Even  the  Judean  princes,  who  were  captured  in  the  territory 
of  Northern  Israel,  did  not  escape  Jehu's  mad  zeal  to  root  out  all  off- 
spring of  the  hated  house  of  Ahab.  By  this  act  the  friendly  relation, 
which  had  been  established  between  the  two  Hebrew  kingdoms  in  the 
days  of  Ahab,  was  forever  severed.  According  to  the  tradition,  Jehu's 
religious  fervor  was  not  cooled  until  all  the  prophets  and  worshippers  of 
Baal,  together  with  the  pillar  an  1  temple,  were  completely  destroyed. 

Jehu's  acts  were  doubtless  approved  by  the  extremists  of  his  day. 
It  is  true  that  the  evils  which  he  undertook  to  correct  were  deep-seated 
and  deadly.  Disloyalty  to  Jehovah  was  counted  in  ancient  Israel  as 
treason,  and  treason  in  all  ages  has  been  punished  by  death.  Jehu 
also  lived  before  the  conception  of  Jehovah  as  the  God  not  only  of 
justice  but  of  love  had  been  clearly  proclaimed  to  the  race.  But 
measured  even  by  the  standards  of  his  own  age,  his  deeds  as  recorded 
by  tradition  cannot  be  wholly  justified.  Politically,  Jehu's  policy  of 
slaying  the  leaders  of  his  nation  was  as  disastrous  as  it  was  indefensible. 
It  left  his  kingdom  weak  and  open  to  attack  on  every  side  at  the  mo- 
ment when  all  its  strength  was  needed  to  meet  the  great  dangers  which 
impended.  The  prophet  Hosea,  who  saw  clearly  the  mistakes  of  the 
past,  absolutely  condemned  Jehu's  bloody  acts  (§  LXIX^). 

V.  Jehu's  Tribute  to  Assyria.  Although  the  biblical  narrative 
contains  no  reference  to  the  event,  it  appears  from  the  famous  black 
obelisk  of  Shalmaneser  II,  that  in  842  B.C.,  Jehu,  together  with  the 
Tyrians  and  Sidonians,  paid  tribute  to  the  Assyrian  king.  This  tribute 
consisted  of  "silver,  gold,  a  golden  bowl,  golden  goblets,  a  golden  ladle, 
golden  pitchers,  bars  of  lead,  a  sceptre  for  the  hand  of  the  king  and 
spear  shafts."  This  tribute  is  a  confession  of  weakness  and  reveals 
Jehu's  desire  not  only  to  purchase  immunity  from  the  attack  of  the 
Assyrians,  but  also  to  secure  their  aid  in  establishing  his  position  on  the 
throne  of  Israel.  It  marks  a  complete  reversal  of  the  policy  of  the  house 
of  Ahab,  which  had  so  valiantly  fought  against  the  Assyrian  invader. 

50 


JEHU'S   TRIBUTE   TO   ASSYRIA 

At  this  time,  and  also  in  839  b.c,  the  Arameans  suffered  most  from 
the  Assyrian  attack;  but  the  city  of  Damascus  survived  the  siege,  and 
when  the  Assyrian  armies  retired,  the  kingdom  of  Damascus,  under 
Hazael,  rapidly  recovered  its  strength  and  supremacy. 

VI.  The  Cruel  Oppression  by  the  Arameans.  During  the  half 
century  following  839  B.C.,  the  fortunes  of  Northern  Israel  reached  their 
lowest  ebb.  Hazael  of  Damascus  proved  an  ambitious  and  energetic 
ruler.  He  was  not  slow  to  avenge  the  disloyalty  of  Jehu  in  paying 
tribute  to  their  common  foe  Assyria.  His  armies  ravaged  the  east- 
Jordan  territory  of  Gilead  and  Bashan,  and  even  penetrated  as  far 
south  as  the  Philistine  town  of  Gath,  which  was  completely  destroyed. 
The  barbarity  of  the  conqueror  knew  no  limit.  Cities  were  pillaged, 
men  were  pitilessly  slain,  women  were  ravished,  and  Hebrew  children 
were  dragged  off  to  cruel  slavery.  Even  before  the  death  of  Jehu,  all 
of  the  east-Jordan  territory,  including  Moab,  appears  to  have  been  cap- 
tured by  the  Arameans.  Under  Jehoahaz,  Jehu's  son  and  successor, 
Northern  Israel  suffered  even  greater  reverses  and  indignities,  which 
the  biblical  historian  passes  over  with  the  general  but  significant  state- 
ment that  "the  king  of  Aram  destroyed  the  Israelites  and  made  them 
like  the  dust  in  the  threshing."  Only  fifty  horsemen,  ten  chariots  and 
ten  thousand  footmen  remained  to  protect  the  northern  kingdom,  which 
at  this  time  had  probably  become  but  a  dependency  of  Damascus.  It 
is  perhaps  from  this  period  that  the  story  in  II  Kings  &^*-l^''  comes, 
which  tells  of  a  siege  of  Samaria  by  the  Arameans  so  severe  that  in  their 
hunger  the  people  within  the  city  were  beginning  to  devour  their  own 
children. 

VII.  The  Revival  of  Northern  Israel  under  Jehoash  and  Jeroboam. 
In  803  B.C.  Damascus,  together  with  Tyre,  Sidon  and  Israel,  paid  tribute 
to  Adad-nirari  HI,  the  Assyrian  king  who  was  then  carrying  on  war 
against  the  states  of  northern  Syria.  According  to  the  biblical  narrative, 
at  the  accession  of  Jehoash,  the  grandson  of  Jehu,  which  occurred  about 
this  time,  the  tide  of  battle  turned  and  Israel  began  to  regain  its  inde- 
pendence and  lost  territory.  The  reason  given  by  the  author  of  Kings 
for  this  change  was  because  "  Jehovah  raised  up  a  saviour  for  Israel." 
Hitherto  this  saviour  has  been  identified  with  Assyria;  but  from  the 
contemporary  inscriptions  it  is  clear  that  for  the  next  thirty  years,  to  the 
end  of  the  reign  of  Shalmaneser  III,  the  Assyrians  were  fully  occupied 
at  home  defending  their  empire  from  the  attack  of  the  northern  kingdom 
of  Urartu. 

Ifi  the  light  of  an  Aramaic  inscription  recently  discovered  in  North- 

51 


JEHU'S  REVOLUTION  AND  ITS  CONSEQUENCES 

ern  Assyria  by  M.  Pognon,  the  French  consul  in  Mesopotamia,  it 
would  now  appear  that  the  saviour  which  delivered  the  Northern 
Israelites  from  the  cruel  rule  of  Damascus  was  another  Aramean  king- 
dom which  rose  to  power  at  the  beginning  of  the  eighth  century  before 
Christ,  and  conquered  Damascus,  as  well  as  northern  Syria. 

The  inscription  consists  of  four  stone  fragments,  the  lower  part  of 
a  monolith  once  surmounted  by  a  statue,  probably  representing  the  con- 
quering king  who  reared  the  monument.  Of  the  fifty  or  sixty  Hnes, 
but  fifteen  are  well  preserved;  but  these  and  the  remaining  fragments 
make  it  possible  to  determine  the  general  purport  of  the  inscription. 
The  first  part,  which  is  the  best  preserved,  reads:  "The  stele  which 
^Zakar,  king  of  Hamath  and  Laash,  erected  to  El-Ur  and  inscribed  it, 

ZAKAR    KING    OF    H.\AIATH    AND    LAASH. 

"  I  was  a  man  of  humble  birth  and  the  Lord  of  Heaven  helped  me  and 
supported  me,  and  the  Lord  of  Heaven  made  me  king  over  Hazrak. 
And  Ben-hadad  son  of  Hazael  king  of  Aram  united  against  me  seven- 
teen kings.  Ben-hadad  and  his  army,  Ben-raggash  and  his  army,  and 
the  king  of  Cilicia  and  his  army,  and  the  king  of  Aruk  and  his  army, 
and  the  king  of  Gurgum  and  his  army,  and  the  king  of  Samal  and  his 
army,  and  the  king  of  Miliz  .  .  .  and  seven  kings  and  their  armies. 
All  these  kings  laid  siege  to  Hazrak.  And  they  raised  a  wall  higher  than 
the  wall  of  Hazrak,  and  dug  a  trench  deeper  than  its  trench.  Then  I 
lifted  up  my  hands  to  the  Lord  of  Heaven,  and  the  Lord  of  Heaven 
answered  and  spoke  to  me  through  seers  and  astrologers  and  said  to 
me:  'Fear  not,  for  I  made  thee  king,  and  will  support  thee  and  will 
deliver  thee  from  these  kings  who  are  besieging  thee.'" 

From  the  broken  fragments  which  follow  it  is  clear  that  t\i\s  otherwise 
unknown  king  of  Hazrak  utterly  vanquished  his  foes  and  conquered 
their  territory.  Of  his  two  later  capitals,  Hamath  was  the  famous  city 
on  the  River  Orontes  in  central  Syria.  Since  the  discoverer  has  not  yet 
disclosed  the  place  at  which  the  inscription  was  discovered,  the  site  of 
Hazrak  has  not  yet  been  made  public.  It  is  clearly  to  be  identified  with 
the  Hadrach  referred  to  in  Zechariah  9*  in  connection  with  Damascus 
and  in  the  Assyrian  Eponym  Canon  as  Hatarikka,  situated  somewhere 
to  the  north  of  Damascus. 

The  rise  of  this  powerful  yet  hitherto  almost  unknown  kingdom  must 
have  been  somewhere  between  800  and  772  B.C.,  for  in  772  the  Assyrian 
king  Ashurdan  HI  made  an  expedition  against  Damascus,  and  in  the 
following  year  another  against  Hatarikka.  The  statement  is  so  brief 
in  the  Eponym  Canon  that  there  is  no  suggestion  regarding  the  result 

52 


THE   REVIVAL  OF  NORTHERN   ISRAEL 

of  these  campaigns,  but  inasmuch  as  they  were  not  repeated  and  the 
remainder  of  the  reign  of  Ashurdan,  until  755  B.C.,  was  devoted  to  sup- 
pressing rebellions  nearer  home,  it  would  seem  clear  that  the  strength 
of  the  northern  Aramean  kingdom  founded  by  Zakar  remained  unbroken, 
possibly  until  the  middle  of  the  eighth  century. 

The  hour  of  Damascus's  humiliation  was  Northern  Israel's  oppor- 
tunity. Jehoash  of  Israel  and  his  successor  Jeroboam  H,  in  a  series  of 
campaigns  against  the  Damascenes,  recovered  their  ancient  territory 
and  reestablished  their  prestige,  until  the  boundary  of  Israel  extended 
from  the  territory  of  the  Aramean  kingdom  with  its  capital  at  Hamath 
in  the  north,  to  the  southeast  of  the  Dead  Sea.  Even  Amaziah,  the 
strong  king  of  Judah,  who  rashly  challenged  Jehoash  to  'battle,  was  de- 
feated, and  part  of  the  wall  of  Jerusalem  was  torn  down.  From  the 
people  of  Judah,  as  well  as  from  the  neighboring  nations  whom  they  had 
conquered,  the  kings  of  Israel  received  rich  spoil  and  tribute.  The 
victories  and  prosperity  of  the  reign  of  Jeroboam  II  were  all  the  more 
impressive  because  of  the  contrast  with  the  defeats  and  calamities  of 
the  preceding  years.  It  was  the  Indian  summer  of  Northern  Israel's 
history.  Overconfidence  succeeded  the  former  despondency,  and  the 
leaders  of  the  people  began  to  shut  their  eyes  to  existing  evils  and  to 
dream  of  a  world-wide  empire.  The  end  for  which  Elijah  and  Elisha 
had  struggled — the  extermination  of  Baalism  in  Israel — had  been  real- 
ized, and  the  nation  had  at  last  recovered  from  the  shock  of  Jehu's 
revolution.  But  new  political  and  social  dangers  loomed  on  Israel's 
horizon,  and  a  new  type  of  prophet  and  a  far  broader  and  truer  concep- 
tion of  Jehovah  and  of  his  demands  were  required  to  guide  the  people 
in  meeting  these  new  crises. 


§LXVI.     AMOS'S  ARRAIGNMENT  OF  NORTHERN  ISRAEL 

t, 
Thus  saith  Jehovah :  - 

For  three  transgressions  of  Damascus,  i- The 

Yea,  for  four,  I  will  not  revoke  it ;  oPth? 

Because  they  have  thrashed  Gilead  with  thrashing  in-  ^^^^^ 
struments  of  iron.  (Am.i») 

Therefore  I  will  send  fire  into  the  house  of  Hazael,         ment^^' 
And  it  shall  devour  the  palaces  of  Ben-hadad,  await- 

And  I  will  break  the  bar  of  Damascus, 


53 


ing 
them 


AMOS'S  ARRAIGNMENT  OF  NORTHERN  ISRAEL 

And  I  will  cut  off  the  inhabitants  from  the  valley  of  Aven, 
And  him  who  holdeth  the  sceptre  from  Beth -Eden ; 
And  the  people  of  Aram  shall  go  into  captivity  to  Kir, 
Saith  Jehovah. 

3. ,  Thus  saith  Jehovah : 

of"  h?  For  three  transgressions  of  Gaza, 

tin'^^"  ^®^>  ^^^  fouTj  I  will  not  revoke  it ; 

C)  Because  they  carried  away  captive  all  the  people, 

To  deliver  them  up  to  Edom. 

4.Judg-  Therefore  I  will  send  fire  on  the  wall  of  Gaza, 

Sat*  And  it  shall  devour  her  palaces. 

thSi*^  And  I  will  cut  off  the  inhabitants  from  Ashdod, 

V-^)  And  him  who  holds  the  sceptre  from  Askelon, 

And  I  will  turn  my  hand  against  Ekron, 
And  the  remnant  of  the  Philistines  shall  perish, 
Saith  Jehovah. 

5.  Thus  saith  Jehovah, 

oAhr  For  three  transgressions  of  the  Ammonites, 

Am-  Yea,  for  four,  I  will  not  revoke  it ; 

ites  Because  they  have  ripped  up  the  pregnant  women  of 

Gilead, 
That  they  might  enlarge  their  border. 


mon- 
itea 

(18) 


e.Judg-  Therefore  I  will  kindle  a  fire  on  the  wall  of  Rabbah, 


ment 


that  And  it  shall  destroy  her  palaces, 

t^em^  With  a  war-cry  in  the  day  of  battle, 

("  ")  With  a  tempest  in  the  day  of  the  whirlwind. 

And  their  king  shall  go  into  exile. 

He  and  his  nobles  together, 
Saith  Jehovah. 

7. .  Thus  saith  Jehovah : 

oPihT  For  three  transgressions  of  Moab, 

k^*^'  Yea,  for  four,  I  will  not  revoke  it ; 

(3  >  «•)  Because  they  have  burned  the  bones  of  the  king  of  Edom, 

To  desecrate  the  dead  on  account  of  violence  done  to 
Moab. 

54 


AMOS'S  ARRAIGNMENT  OF  NORTHERN  ISRAEL 

Therefore  I  will  send  a  fire  into  Moab,  sjudg- 

And  it  shall  devour  the  palaces  of  Kirioth,  ^^^ 

With  war-cry,  with  the  sound  of  trumpets ;  awaits 

And  I  will  cut  off  the  ruler  from  her  midst,  (2aTd. 

And  all  his  nobles  will  I  slay  with  him,  *^ 
Saith  Jehovah. 

Thus  saith  Jehovah : 

For  three  transgressions  of  Israel, 

Yea,  for  four,  I  will  not  revoke  it ;  **^»v« 

■r>  i-i-it-1  e  cnmes 

Because  they  sell  the  righteous  for  money,  of  the 

And  the  needy  for  a  pair  of  shoes.  ui^®*" 

Who  trample  on  the  head  of  the  poor,  ('"*> 

And  turn  aside  the  way  of  the  humble. 

And  a  man  and  his  father  go  into  the  same  maid. 

And  so  profane  my  holy  name ; 

Upon  garments  taken  in  pledge  they  stretch  themselves 

beside  every  altar, 
And  the  wine  of  those  who  have  been  fined  they  drink 

in  the  house  of  their  God. 


9.  The 
Buper- 


And  yet  it  was  I  who  brought  you  up  from  the  land  of  Egypt,   lo. 
And  led  you  forty  years  in  the  wilderness,  Sj. 

And  brought  you  hither  to  possess  the  land  of  the  Amorites.  ^^^^^ 
And  it  was  I  who  destroyed  from  before  you  the  Amorite.       for 
Whose  height  was  like  that  of  the  cedars,  and  he  was  strong  (li®™ 

as  the  oaks; 
Yet  I  destroyed  his  fruit  from  above  and  his  roots  from  be- 
neath. 


Moreover  I  raised  up  some  of  your  sojis  to  be  prophets  and  n.  in- 
some  of  your  youths  to  be  Nazirites.  tSl  by 
Is  not  this  indeed  so,  O  Israel?     It  is  the  oracle  of  Jehovah.  J^Tand 
But  ye  made  the  Nazirites  drink  wine  and  upon  the  prophets  Nazi- 
ye  laid  a  prohibition.  "f.®«) 

Behold  it  is  I  who  will  make  you  groan  in  your  places,  12. 

As  groans  a  wagon  under  its  load  of  sheaves.  men? 

55 


AMOS'S  ARRAIGNMENT  OF  NORTHERN  ISRAEL 

13.  im-  Then  shall  refuge  fail  the  swift, 

If^l'y  And  the  strongest  shall  not  avail  himself  of  his  strength, 

of  63-  Neither  shall  the  warrior  deliver  himself, 

(H?if)  Nor  he  who  handles  the  bow  stand. 

Nor  the  swift  of  foot  escape. 

Even  he  who  is  mounted  shall  not  save  his  life ; 

But  he  who  is  stoutest  of  heart  among  warriors 

Shall  fiee  away  naked  in  that  day ; 
It  is  the  oracle  of  Jehovah. 

I.  Political  Conditions  in  Northern  Israel  under  Jeroboam  II. 

The  long  and  prosperous  reign  of  Jeroboam  II  (781-740  B.C.)  marks 
the  zenith  of  Northern  Israel's  prosperity.  The  east-Jordan  territory 
had  been  reconquered  from  the  Arameans.  The  Moabites  had  ap- 
parently been  reduced  to  subjection,  and  the  Ammonites  on  the  east  and 
the  Philistines  on  the  west  ceased  to  be  a  menace  to  Israel's  peace. 
Except  in  the  south,  the  old  boundaries  of  David's  empire  were  re- 
established. Peace  gave  the  Northern  Israelites  ample  opportunity 
to  develop  the  rich  natural  resources  of  their  kingdom.  They  felt  that 
they  had  again  taken  their  place  among  the  great  nations  of  southwestern 
Asia.  Their  success  and  prosperity  were  interpreted  as  clear  evidence 
of  Jehovah's  favor  and  an  earnest  that  he  had  still  greater  conquests 
and  glories  in  store  for  them. 

The  political  situation,  however,  afforded  no  basis  for  these  vain  de- 
lusions. Already  the  Assyrian  armies,  after  having  been  detained  for 
nearly  a  century  by  local  uprisings  and  internal  dissensions,  were  be- 
ginning to  move  westward.  Against  the  numerous,  well-equipped 
forces  of  Assyria  the  petty  people  of  Syria  and  Palestine  were  practically 
helpless.  Israel's  danger  was  all  the  greater,  because  the  leaders  of 
the  nation  were  shutting  their  eyes  to  the  ominous  facts. 

II.  Society  and  Religion  in  Israel.  Social  conditions  within 
Israel  were  equally  alarming.  In  the  early  days  each  Hebrew  lived  on 
his  own  hereditary  estate.  The  native  slave  class  appears  to  have  been 
small.  There  was  no  marked  distinction  between  king,  noble  and  sub- 
ject. The  Aramean  wars,  however,  had  fundamentally  altered  these 
simple  conditions.  In  the  protracted  disastrous  campaigns  many  of 
the  free  Israelite  families  had  lost  their  hereditary  estates  and  had  been 
reduced  to  servitude;  for  slavery  for  himself  or  his  family  was  the  fate 
of  every  Hebrew  who  could  not  pay  his  debts.  Moreover,  Jehu's  revolu- 
tion had  brought  to  the  front  a  strong  military  class  that  had  been 

56 


SOCIETY  AND  RELIGION  IN  ISRAEL 

brutalized  by  the  horrible  bloodshed  and  cruelty  which  had  character- 
ized the  Aramean  wars. 

Returning  prosperity  brought  wealth  and  opportunities  for  commerce 
to  the  nobles,  who  enjoyed  the  royal  patronage,  but  only  greater  bond- 
age to  the  poverty-stricken  masses,  who  were  at  the  mercy  of  their 
greedy  creditors  and  cruel  rulers.  The  social  evils  of  the  East  soon 
became  glaringly  apparent.  Among  Semitic  peoples  judicial  decisions 
were  always  referred  either  to  the  civil  or  religious  officials.  When  the 
rulers  were  corrupt,  the  dependent  classes  were  constantly  subject  to  a 
type  of  legaHzed  robbery  from  which  there  was  no  redress.  Thus 
through  bribery  and  unjust  decisions  the  common  people  were  re- 
duced still  further  to  a  condition  of  servitude;  the  free  middle  class  al- 
most entirely  disappeared;  and,  in  their  new  and  mad  zeal  to  build 
palaces  and  to  indulge  in  the  prevailing  forms  of  luxury,  the  rulers  neg- 
lected more  and  more  the  demands  of  ordinary  justice  and  mercy. 

The  old  popular  Semitic  conception  of  religion  still  prevailed.  As 
long  as  the  rulers  brought  rich  sacrifices  to  the  sanctuaries  and  faithfully 
met  the  demands  of  the  ritual,  they  were  confident  of  Jehovah*s  favor 
and  protection  and  were  blind  to  the  glaring  contrast  between  their 
public  professions  and  their  private  acts.  The  very  offerings  which 
they  brought  to  Jehovah  were  wrested  from  their  dependent  fellow- 
countrymen  by  injustice  or  oppression.  Even  the  great  religious  festi- 
vals at  the  sanctuaries  were  characterized  by  gluttony,  drunkenness 
and  immorality;  and  yet  they  believed  that  they  were  thus  by  the 
splendor  of  their  ritual  purchasing  Jehovah's  continued  favor.  The 
situation  was  well  calculated  to  arouse  the  apprehensions  of  an  en- 
lightened onlooker  and  to  stir  him  to  strenuous  action. 

III.  Date  of  Amos's  Appearance.  The  superscription  to  the  book 
of  Amos  gives  little  aid  in  determining  the  prophet's  date,  for  it  repre- 
sents a  period  of  nearly  half  a  century.  The  two  kings  of  Israel  and 
Judah,  Jeroboam  II  and  Uzziah,  reigned  contemporaneously  between 
the  years  780  and  740  B.C.  From  references  within  the  book  it  is  clear 
that  Amos's  activity  belonged  to  the  latter  rather  than  to  the  earlier 
part  of  this  period.  The  political,  social  and  economic  conditions  in 
Northern  Israel,  reflected  in  the  prophet's  addresses,  indicate  that  many 
years  had  elapsed  since  the  tide  of  prosperity  turned  toward  Northern 
Israel.  From  paragraphs '  and  *,  it  may  be  inferred  that  Gath  bad 
already  been  captured  by  Uzziah.  The  reference  to  the  eclipse  in 
§  LXVIII  "  is  probably  to  the  solar  eclipse  of  763  B.C.,  recorded  in  the 
Assyrian  Eponym  Canon.    During  the  reigns  of  Shalmaneser  III  and 

57 


AMOS'S  ARRAIGNMENT  OF  NORTHERN  ISRAEL 

Ashurdan  III  the  Assyrian  armies  had  ceased  (except  in  the  two  cam- 
paigns of  772-1  B.C.,  cj.  §  LXV  vii)  to  invade  the  West  Country.  These 
invasions  were  not  resumed  until  the  reign  of  Tiglath-pileser  IV,  who 
came  to  the  throne  in  745  B.C.  While  Amos's  references  to  the  advance 
of  Assyria  are  somewhat  indefinite,  there  is  a  ring  of  certainty  and  a  note 
of  impending  doom  which  suggest  that  the  dread  invaders  are  not  far 
distant.  In  the  light  of  all  these  and  other  considerations,  the  date  of 
Amos's  preaching  was  evidently  somewhere  between  750  and  740,  and 
probably  about  745  B.C. 

IV.  Amos's  Personal  History.  In  the  superscriptions  to  his 
prophecies,  and  later  in  the  seventh  chapter,  Amos  is  described  as  a 
man  who  took  charge  of  small  animals,  such  as  sheep  and  goats.  He 
is  also  called  a  dresser  of  sycamore  trees.  The  fruit  of  this  tree  was 
ground  for  flour  out  of  which  a  coarse  bread  was  made.  This  bread 
was  apparently  eaten  only  by  the  poorer  classes.  His  double  occupa- 
tion suggests  that  Amos  was  one  who  sought  employment  wherever  he 
could  find  it  at  the  different  seasons  of  the  year,  and  that,  therefore,  he 
came  from  the  poorest  laboring  class  in  the  land.  The  fact  that  the 
name  of  his  father  is  not  given  also  indicates  that  he  belonged  to  an 
obscure  family.  His  home  was  Tekoa,  twelve  miles  south  of  Jerusalem 
and  twenty-two  from  the  sanctuary  of  Bethel,  the  scene  of  his  min- 
istry. The  little  town  of  Tekoa,  shut  in  by  gray  limestone  hills  on  the 
north  and  west,  and  looking  down  to  the  southeast  over  a  rocky,  barren 
wilderness  which  extends  to  the  Dead  Sea,  was  a  fitting  home  for  the 
stern  prophet  of  reform.  Here  the  life  of  a  shepherd  was  a  constant 
struggle  with  inclement  nature  and  wild  beasts.  It  was  an  environ- 
ment calculated  to  develop  men  of  iron,  inured  to  hardship,  bold  in 
the  presence  of  danger  and  opposition,  keen  of  eye,  and  quick  to  interpret 
the  signs  of  the  times  and  to  sound  the  cry  of  warning.  The  indepen- 
dence of  his  shepherd  life  and  possibly  the  necessity  of  finding  markets 
for  the  wool  produced  by  the  flock,  gave  Amos  an  acquaintance,  not 
merely  with  Tekoa,  but  with  the  larger  world  about  the  eastern  Medi- 
terranean. 

His  knowledge  of  conditions  in  Egypt,  in  Northern  Israel,  and  even 
in  distant  Assyria,  indicate,  either  that  he  had  travelled  widely  or  else 
had  conversed  frequently  with  traders  and  travellers  from  these  dis- 
tant lands.  Of  his  later  life  no  facts  are  known  except  those  which 
gather  about  his  memorable  mission  to  the  Northern  Israelite  sanct- 
uary at  Bethel.  Like  Elijah,  he  suddenly  emerges  from  his  desert 
environment  and  sweeps  across  the  horizon  of  Israel,  occupying  for  a 

58 


AMOS'S  PERSONAL  HISTORY 

brief  time  the  central  place — at  least  in  the  perspective  of  history — 
and  then  disappears,  leaving  his  message  to  sink  gradually  into  the  con- 
sciousness of  his  race  and  to  bear  rich  fruit  in  subsequent  generations. 

V.  The  Personality  of  the  Prophet.  The  real  character  of  Amos 
is  clearly  revealed  in  the  remarkable  addresses  which  have  been  pre- 
served in  the  prophecy  which  bears  his  name.  His  independence  of  all 
human  authority,  and  his  marvellously  keen  perception  are  peculiar  to 
his  nomadic  point  of  view  and  training.  His  boldness  is  not  begotten 
by  passion  or  religious  frenzy  but  by  a  calm  study  of  conditions  and  a 
mature  judgment.  While  he  employed  a  great  wealth  and  variety  of 
figures,  Amos  was  at  heart  a  realist  rather  than  an  idealist.  He  knew 
conditions  in  Israel  from  actual  knowledge  and  careful  study.  From 
these  premises  he  reasoned  to  certain  conclusions,  with  a  clear,  forceful 
logic  which  was  irresistible.  Although  from  the  humblest  ranks,  Amos 
was  clearly  one  of  the  best  educated  men  of  his  age;  but  his  school 
was  that  of  experience  and  observation.  With  the  important  facts  of 
Israel's  early  history  he  was  well  acquainted.  He  also  possessed  an 
astonishing  knowledge  of  the  ethnology,  geography  and  sociology  of 
the  world  and  age  in  which  he  lived.  On  the  basis  of  this  wide  knowl- 
edge, under  the  influence  of  the  divine  spirit  upon  his  keenly  receptive 
mind,  he  had  arrived  at  certain  definite  convictions  which  differed 
fundamentally  from  those  which  prevailed  in  his  day. 

With  characteristic  directness  and  fearlessness,  he  set  forth  to  im- 
press his  God-given  message  upon  the  minds  of  the  political  and  re- 
ligious leaders  of  his  race.  His  appearance  at  Bethel  was  one  of  the 
most  significant  events  in  human  history.  Single  handed,  trusting 
only  in  God,  whose  messenger  he  was,  he  attacked  the  established  tra- 
ditions, the  cherished  institutions,  and  the  narrow  religious  conceptions 
of  his  race  and  age,  and  proclaimed  instead  certain  universal  principles 
which  have  become  the  basis  of  modem  faith  and  ethics. 

VI.  Amos's  Method  of  Securing  a  Hearing.  No  reformer  or 
apostle  of  truth  ever  faced  greater  odds  than  Amos,  when  he  appeared 
at  the  royal  sanctuary  of  Bethel.  The  occasion  was  evidently  one  of 
the  annual  festivals,  when  all  classes,  and  especially  the  rich  and  rulers, 
were  gathered  from  every  part  of  the  land  to  share  their  offerings  with 
Jehovah  amid  song  and  glad  rejoicing.  The  sense  of  power,  of  pros- 
perity, and  of  enjoying  Jehovah's  favor  was  strong  in  the  minds  of  the 
assembled  multitudes.  Nothing  could  seem  more  incongruous  than 
to  proclaim  on  this  joyful  occasion  the  downfall  of  the  nation  and  the 
futility  of  all  the  proud  ceremonialism;  and  yet  this  was  Amos's  purpose. 

59 


AMOS^S  ARRAIGNMENT  OF  NORTHERN  ISRAEL 

Coming  also  as  he  did  from  the  rival  southern  kingdom,  which  had 
only  recently  suffered  for  its  presumption  a  crushing  defeat  from  a 
Northern  Israelite  army,  Amos,  the  Judean,  could  expect  only  suspicion 
and  contempt.  His  shepherd  garb  and  his  sunburned  features  also 
proclaimed  the  fact  that  he  came  from  the  ranks,  and  therefore  had  little 
in  common  with  the  richly  clad  nobles  and  the  luxury-loving  women 
whom  he  found  at  Bethel.  But  Amos  proved  himself  a  man  not  only 
with  a  message  but  with  tact  to  deliver  it.  His  aim  in  his  opening  ad- 
dress was  clearly  not  only  to  win  a  hearing  from  an  antagonistic  audi- 
ence, but  also  to  compel  his  hearers  to  assent  to  certain  fundamental 
principles  which  he  forthwith  asked  them  to  apply  to  themselves. 
The  text: 

"Whenever  Jehovah  roars  from  Zion, 
And  utters  his  voice  from  Jerusalem, 
The  pastures  of  the  shepherds  mourn. 
And  the  top  of  Carmel  withers," 

was  probably  added  by  some  later  editor,  who  possibly  took  it  from 
Joel  3'^  and  introduced  it  here  because  it  appropriately  epitomizes  the 
thought  of  the  book  as  a  whole.  Amos  himself,  with  supremer  tact, 
opened  his  address  with  a  powerful  yet  just  arraignment  of  Israel's 
most  hated  foe,  the  Arameans.  In  epigrammatic  language  he  declared 
by  implication  and  plain  statement  that  hitherto  Jehovah  had  repeat- 
edly overlooked  the  crimes  of  the  people  whose  proud  capital  was  Da- 
mascus; but  that,  at  last,  they  had  sinned  beyond  forgiveness  and  that 
the  Divine  Judge  would  no  longer  withhold  the  sentence.  The  typical 
crime  cited  was  the  cruelty  with  which  these  northern  foes  treated  the 
Hebrew  victims  of  their  conquests  in  the  east-Jordan  region.  The 
figure  of  the  thrashing  instrument,  with  its  projecting  teeth  of  iron, 
which  on  the  rocky  thrashing-floor  ground  even  the  straw  to  chaff,  re- 
called vividly  to  the  minds  of  the  graybeards  in  Amos's  audience  the 
memories  of  Aramean  attack,  slaughter  and  pitiless  plunder.  Therefore 
they  rejoiced  in  his  words,  and  all  recognized  the  justice  of  the  judgment 
about  to  be  meted  out  to  their  guilty  foes.  The  Arameans  had  trans- 
gressed even  the  cruel  laws  of  war;  hence  it  was  but  just  that  the  foreign 
conqueror,  Assyria,  should  pillage  and  burn  the  palaces  of  Hazael  and 
Ben-hadad,  should  slay  the  inhabitants  of  the  tributary  valleys,  and 
should  carry  away  the  remnant  of  the  people  into  captivity  in  distant 
Assyria. 
Similarly  those  other  foes  of  the  Hebrews,  the  Philistines  to  the  south- 

m 


AMOS'S  METHOD   OF   SECURING  A   HEARING 

west  had  showed  no  pity  to  their  captives,  but  had  sold  them  into  shame- 
ful captivity.  Therefore  the  same  conqueror,  as  Jehovah's  agent,  must 
pillage  and  burn  their  palaces  and  cities  and  carry  away  their  people 
into  captivity. 

In  his  initial  address  Amos  apparently  spoke  only  of  the  hated  foes 
of  the  Northern  Israelites.  Next,  therefore,  the  Ammonites,  east  of 
the  Jordan,  were  arraigned  by  the  prophet.  Upon  them  falls  the  same 
divine  judgment,  couched  in  the  same  grim  formula  of  doom.  Their 
typical  crime  is  also  that  of  a  cruelty  and  greed  which  knew  no  pity. 
They  likewise  should  soon  know  the  woes  of  brutal  conquest. 

The  typical  crime  of  the  Moabites,  the  fourth  and  last  of  Israel's 
foes,  was  a  senseless  act  of  impiety  toward  the  dead — a  crime  which 
was  condemned  by  all  ancient  people.  Apparently  in  some  hostile 
foray  they  had  broken  open  a  royal  tomb  and  dragged  out  and  burned 
the  bones  of  an  Edomite  king.  For  this  and  kindred  acts  of  violence, 
Jehovah's  agent  of  judgment  was  about  to  sweep  over  the  land  of  Moab. 

VII.  The  Universal  Principles  Established  in  Amos's  Opening 
Address.  The  effect  of  Amos's  opening  words  upon  his  audience  can 
readily  be  imagined.  The  garb,  the  strange  accent  and  the  austere 
aspect  of  the  prophet  had  already  been  forgotten.  Each  oracle,  which 
he  uttered  in  the  same  measured  formula,  was  received  by  all  members 
of  his  audience  with  glad  acclaim.  That  which  they  had  secretly 
hoped  was  now  openly  proclaimed  in  their  ears  by  a  prophet  of  Jehovah. 
No  one  could  gainsay  the  justice  of  his  words  and  the  principles  upon 
which  they  were  based;  and  yet  those  principles  were  in  fundamental 
contradiction  to  the  accepted  faith  and  practice  of  all  his  hearers. 
Formulated  in  universal  terms  they  were:  (1)  Jehovah  rules  not  only 
over  Israel,  but  over  all  peoples;  therefore  all  are  alike  accountable  to 
him  for  their  acts.  (2)  Jehovah  is  merciful  and  long  overlooks  the 
crimes  of  nations;  but  the  time  surely  comes  when  he  must  and  will 
punish  deliberate  and  continuous  wrong-doing.  (3)  Each  nation  is 
responsible  to  him  in  direct  proportion  to  its  opportunity  and  enlighten- 
ment. (4)  Jehovah  judges  peoples  not  according  to  their  religious 
creeds  or  ceremonial  rites,  but  according  to  their  acts. 

VIII.  The  Application  to  Northern  Israel.  While  his  hearers 
were  perhaps  still  dreaming  of  the  glories  of  the  coming  day  when  Je- 
hovah would  destroy  their  foes  and  establish  their  world-wide  dominion, 
like  a  flash  came  the  application  of  the  principles  which  they  had  so 
readily  accepted  for  others.  In  a  few  incisive  sentences  Israel's  guilt 
is  laid  bare.    The  typical  crimes  cited  are  not  those  of  all  members  of 

61 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

the  nation,  but  of  the  rich  and  ruHng  class:  the  selling  of  a  needy  fellow- 
Hebrew  into  slavery,  because  he  had  nothing  wherewith  to  pay  a  petty 
debt;  the  subverting  of  the  cause  of  the  poor  in  the  public  tribunal  or 
through  the  misuse  of  authority;  immorality,  all  the  more  loathsome 
because  practised  in  the  name  of  religion,  as  was  the  case  in  the  prevailing 
Canaanite  cults;  the  retaining  of  garments  taken  in  pledge,  which  law 
and  mercy  commanded  should  be  returned  to  those  for  whom  they  were 
the  only  bed  at  night;  and  carousals  under  the  shadow  of  the  sanctuary 
with  wine  extorted  by  injustice. 

Then,  in  striking  contrast  to  this  dark  picture  of  guilt  and  ingratitude, 
Amos  recalls  in  rapid  succession  what  Jehovah  had  done  in  the  past  for 
his  people;  how  he  had  delivered  them,  a  disorganized  body  of  slaves, 
from  the  land  of  Egypt,  and  led  them  through  the  barren  wilderness, 
had  wrested  the  fruitful  land  of  Canaan  from  the  powerful  Amorites, 
and  had  made  it  possible  for  the  Israelites  to  enjoy  their  present  pros- 
perity. To  train  them  by  word  and  example,  Jehovah  had  also  sent 
them  prophets  and  Nazirites;  but  they  had  influenced  the  Nazirites 
to  break  their  vows,  and  the  prophets  they  had  silenced.  Time  and 
again  Jehovah  had  pitied  and  pardoned  his  guilty  people;  but  now 
for  them  there  was  nought  but  doom  and  the  heavy  burden  of  foreign 
conquest  which  would  crush  them  as  a  heavily  laden  wagon  crushes  all 
beneath  it.  From  this  doom  neither  courage  nor  prowess  nor  flight 
could  deliver.  Thus  the  dauntless  shepherd  prophet  shook,  for  the 
moment  at  least,  the  fatal  apathy  of  the  Northern  Israelites,  and  im- 
pressed upon  their  unwilling  minds  his  divine  message  of  warning. 

ILXVII.    THE  FATAL  ERRORS  AND  CRIMES  OF  THE 
ISRAELITES 

i.Re-  Hear  this  word 

tnSry*  Which  Jehovah  hath  spoken  against  you,  0  Israelites, 

proper-  Against  the  whole  race  that  I  brought  up  from  the  land  of 

loop-  Egypt: 

Sfty"'  You  only  have  I  known  of  all  the  races  of  earth, 

(Am-      Therefore  will  I  visit  upon  you  all  your  iniquities. 
3  ■  ) 

2.  The    Do  two  Walk  together  unless  they  be  agreed? 

^c^e     I^oes  a  lion  roar  in  the  forest,  when  there  is  no  prey  for  him? 

and       Does  a  young  lion  cry  out  in  his  den,  unless  he  has  taken 

611601  it*  *% 

(»-«)  somethmg? 

62 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

Does  a  bird  fall  to  the  earth,  if  no  bait  is  set  for  it? 

Does  a  snare  spring  up  from  the  ground,  without  catching 

anything? 
Can  a  trumpet  be  blown  in  a  city  and  the  people  not  tremble? 
Can  calamity  befall  a  city  and  Jehovah  not  have  caused  it? 

Surely  the  Lord  Jehovah  doeth  nothing,  3. 

Unless   he   revealeth   his   purpose    to   his    servants   the  ^^ThT 
prophets.  proph- 

The  lion  has  roared ;  who  does  not  fear?  prig. 

The  Lord  Jehovah  hath  spoken;  who  can  but  prophesy?  ^^^f. 


Proclaim  over  the  palaces  in  Ashdod :  4.  sa- 

Gather  upon  the  mountain  of  Samaria,  ^"^^ 

And  see  the  manifold  tumults,  tound- 

And  acts  of  oppression  in  its  midst ;  *^^k. 

For  they  know  not  how  to  do  right,  p^^^^ 

They  are  heaping  up  violence  and  oppression  in  their 
palaces ! 

It  is  the  oracle  of  Jehovah. 

Therefore,  thus  saith  the  Lord  Jehovah,  5.  The 

An  adversary  shall  surround  the  land,  pitiless 

And  he  shall  strip  from  thee  thy  strength,  ("•  12) 

And  thy  palaces  shall  be  plundered. 
As  a  shepherd  rescues  from  the  mouth  of  a  lion 
Two  shin-bones  or  a  piece  of  an  ear, 
So  shall  the  Israelites  be  rescued — 
They  who  sit  in  Samaria  on  the  corner  of  a  couch, 
On  the  damask  of  a  divan ! 

Hear  and  testify  against  the  house  of  Jacob,  e.Tem- 

It  is  the  oracle  of  Jehovah,  the  God  of  hosts,  p^- 

That  in  the  day  when  I  visit  the  transgressions  of  Israel  and 

upon  him,  Kbe 

I  will  also  visit  in  judgment  the  altars  of  Bethel,  ^e-^  ^^ 

And  the  horns  of  the  altar  shall  be  cut  off,  q*W 
And  they  shall  fall  to  the  ground. 
And  I  will  smite  the  winter  house,  together  with  the 

summer  house ; 

63 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

And  the  houses  of  ivory  shall  perish, 
Yea,  many  houses  shall  be  swept  away. 
It  is  the  oracle  of  Jehovah. 

7.  Hear  this  word, 

^r^il*  Ye  kine  of  Bashan,  who  dwell  in  the  mountain  of  Samaria 

of  tne  ' 

wives         Who  oppress  the  poor  and  crush  the  needy 

Who  say  to  your  husbands,  *Bring  that  we  may  drink.' 


(4  0 


s.Their       The  Lord  Jehovah  hath  sworn  by  his  holiness : 
indabie       'Behold,  days  are  coming  upon  you, 
(2. 3)  When  ye  shall  be  taken  away  with  hooks,  even  the  last  of 

you  with  fish-hooks, 
And  through  the  breaches  shall  ye  go  out,  each  woman 

straight  before  her, 
And  ye  shall  be  cast  toward  Harmon,'  is  Jehovah's  oracle. 

9..FU-  Come  to  Bethel  and  transgress, 

of  cli-e-  ^^  Gilgal  increase  your  transgression ; 

moniai  And  bring  in  the  morning  your  sacrifices, 

^*^  On  the  third  day  your  tithes ! 


10.  Its  And  burn  some  leavened  bread  as  a  thank  offering, 

mLuve  And  proclaim  aloud  the  voluntary  offerings, 

(')  For  you  love  to  do  so,  0  Israelites ! 
It  is  the  oracle  of  the  Lord  Jehovah. 

11. 

Failure 

i?am  ^^*  ^*  ^^^  ^^^^  ^  ^^^  S^ve  to  you 

theies-  Cleanness  of  teeth  in  all  your  cities, 

taught  And  lack  of  bread  in  all  your  palaces, 

toine  ^®*  y®  ^^^®  ^^*  returned  to  me,  is  the  oracle  of  Jehovah. 

^amine 

12.  By  I,  also,  it  was  who  withheld  from  you  the  rain, 
f-^'^^f^^  And  I  sent  rain  upon  one  city. 

While  upon  another  I  did  not  let  it  rain. 

Yet  ye  did  not  return  to  me,  is  the  oracle  of  Jehovah. 

13.  By 

blight 

and  I  smote  you  with  blight  and  mildew, 

insect  ,  ,    .  ,         "^  ^                            J                  J      •                J 

plagues  I  laid  waste  your  gardens  and  vineyards; 

^'^  64 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

Your  fig  and  your  olive  trees  the  young  locust  devoured ; 
Yet  you  did  not  return  to  me,  is  the  oracle  of  Jehovah. 

I  sent  among  you  a  pestilence  by  the  way  of  Egypt,  ^^  ^ 

I  slew  your  youths  with  the  sword,  taking  captive  your  pesti-^ 

horses,  tr<i,. 

And  I  caused  the  stench  of  your  camps  to  rise  in  your  ^truc- 

nostrils ;  wl? 

Yet  ye  did  not  return  to  me,  is  the  oracle  of  Jehovah.  ^"^ 

I  wrought  a  destruction  among  you. 

As  God  destroyed  Sodom  and  Gomorrah,  a  great 

And  ye  were  as  a  brand  plucked  from  the  burning ;  disaster 

Yet  ye  did  not  return  to  me,  is  the  oracle  of  Jehovah. 

Therefore  thus  will  I  do  to  thee,  0  Israel, 

Because  I  am  about  to  do  this  to  thee,  Doom 

Prepare  to  meet  thy  God,  O  Israel.  [Siding 

Jehovah,  the  God  of  hosts,  is  his  name.  jver 

(IJ.  wej 

Hear  the  word  which  I  take  up  against  you,  even  a  dirge,  17. 

O  house  of  Israel :  Over- 

Fallen,  no  more  to  rise,  is  the  virgin  Israel !  i^g^  ^' 

Hurled  down  upon  her  own  soil  she  lies,  with  none  to  raise  ^^^' 

her !  pend- 

For  thus  saith  the  Lord  Jehovah :  fs^-*) 

The  city  that  taketh  the  field  with  a  thousand  hath  but  a 

hundred  left. 
And  the  one  that  taketh  the  field  with  a  hundred  hath  but 

ten  left. 

For  thus  saith  Jehovah  to  the  house  of  Israels  is  x^e 

Seek  me  and  live,  tni© 

But  seek  not  Bethel,  TI^ 

And  Gilgal  do  not  enter,  ^JJ" 

To  Beersheba  go  not  over;  («•  •) 
For  Gilgal  shall  taste  the  gall  of  exile. 
And  Bethel  [House  of  God]  shall  go  to  perdition. 

65 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

Danger  Seek  Jehovah  and  live, 

J*iewig  ^®^*  ^®  ^^s*  fi^®  ^^  *^®  house  of  Joseph, 

jeho-  And  it  devour  and  there  be  none  to  quench  it  for  Bethel. 

(«* 

20.  Alas  for  those  who  turn  judgment  to  wormwood, 
Se  foS  ^^^  ^^st  righteousness  to  the  ground, 

ot  Who  hate  him  that  reproves  in  the  gate, 

(^10)®  And  abhor  one  that  speaks  uprightly ! 

21.  Therefore,  because  ye  trample  upon  the  weak 
p^Sh-  ^^^  t^^6  from  him  exactions  of  grain, 

ment  Houses  of  hewu  stone  have  ye  built. 

But  ye  shall  not  dwell  in  them. 
Charming  vineyards  have  ye  planted, 
But  ye  shall  not  drink  their  wine. 

22.  Surely  I  know  how  many  are  your  transgressions, 
JuSd&i  A^d  how  great  are  your  sins! 

Crimea  Ye  persecutors  of  the  righteous,  takers  of  bribes! 

Yea,  the  needy  in  the  gate  they  thrust  aside! 

23.  Ad-  Therefore,  since  the  prudent  man  at  such  a  time  keeps 
Sr*"  silent, 

fi?^?4)"*  ^*  ^s  surely  an  evil  time. 

Seek  good  and  not  evil, 
That  ye  may  live. 
That  this  Jehovah,  God  of  hosts. 
May  be  with  you,  as  ye  have  said. 

24.  Hate  evil  and  love  good, 

2J2^  And  establish  justice  in  the  gate ; 

honest  Perhaps  Jehovah  will  be  gracious, 

(^°  The  God  of  hosts,  to  a  remnant  of  Joseph. 


26. The  Therefore,  thus  saith  Jehovah,  the  God  of  hosts; 

Jjjjhe  I^  ^1  squares  there  shall  be  wailing, 

about  And  in  every  street  they  shall  say,  *Alas!  Alas!' 


to  over- 


take au  And  they  shall  summon  the  husbandman  to  mourning, 

^^  And  to  wailing  those  skilled  in  lamentation, 

66 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

Yea,  in  all  vineyards  there  shall  be  wailing, 

When  I  pass  through  the  midst  of  thee,  saith  Jehovah. 

Alas,  for  those  who  long  for  the  day  of  Jehovah !  26.Hor- 

What  have  you  to  do  with  the  day  of  Jehovah?  Ih"<^y 

It  is  darkness,  and  not  light.  g^J^^^ 

It  is  as  when  one  flees  from  a  lion,  to  the 

And  a  bear  falls  upon  him,  fu'SSf 

Or  goes  into  the  house  and  leans  his  hand  upon  the 

wall. 
And  a  serpent  bites  him. 

Shall  not  Jehovah's  day  be  darkness  and  not  light, 
Yea,  murky  darkness  without  a  ray  of  light  in  it? 

I  hate,  I  despise  your  feasts,  27.  Je- 

And  I  will  not  smell  the  savor  of  your  festivals,  rSc? " 

And  with  your  cereal-offerings  I  will  not  be  pleased,  ^^f 

And  the  peace-offerings  of  your  fatlings  I  will  not  re-  cere- 

gard  with  favor.  f^^"^' 

Banish  from  me  the  noise  of  your  songs,  i'!^^^- 
For  to  the  melody  of  your  lyres  I  will  not  listen. 
But  let  justice  roll  on  as  a  flood  of  waters. 
And  righteousness  like  an  unfailing  stream. 

Was  it  only  sacrifices  and  cereal  offerings  ye  brought  28. 
me  ish- 

In  the  wilderness  during  forty  years,  0  house  of  Israel?  ^^nt^ 
But  now  ye  shall  lift  up  the  shrine  of  your  king,  nation 

-       -  -  -       -         that 


And  the  image  of  your  God  which  you  have  made  for  J?^ta 

yourselves,  j^^^^^gf. 

And  I  will  carry  you  away  into  exile  beyond  Damascus,  iam^ 
Saith  Jehovah,  the  God  of  hosts. 


(tt-27) 


Alas  for  those  who  are  careless  in  Zion  29. 

And  overconfident  on  the  mountain  of  Samaria!  Selr^ 

Men  of  mark  of  the  first  of  the  nations,  ^^^' 

To  whom  the  house  of  Israel  resort !  Jluen 

They  who  would  postpone  the  day  of  calamity,  ^* '  *^ 
And  yet  have  instituted  a  rule  of  violence! 

67 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

30.  They  who  lie  on  ivory  couches, 
Je^lih  ^^  sprawl  upon  their  divans, 
indui-  And  eat  lambs  from  the  flock, 
ind'^de-  And  calves  from  out  the  stall ; 
b^ch-  xhey  drawl  to  the  sound  of  the  lyre, 

(*■•)  Like  David,  they  devise  for  themselves  instruments  of 

song, 
They  drink  bowlfuls  of  wine. 
And  anoint  themselves  with  the  finest  of  oil. 
But  they  do  not  grieve  over  the  ruin  of  Joseph. 

31.  Therefore  now  they  must  go  into  exile  at  the  head  of 
qu^'t  the  captives, 

IJdg  And  hushed  shall  be  the  revelry  of  the  sprawlers, 

await-  It  is  the  oracle  of  Jehovah,  the  God  of  hosts, 

thim  Jehovah  hath  sworn  by  himself: 

fj^b/.j  I  abhor  the  pride  of  Jacob, 

And  his  palaces  I  hate. 

Therefore  I  will  deliver  up  the  city  and  all  that  is  in  it. 

And  one  shall  smite  the  great  house  into  atoms 

And  the  small  house  into  fragments. 

32.  Foi-  Do  horses  run  upon  crags? 

i^°[.  Does  one  plow  the  sea  with  oxen? 

thlir  "^^^^  y^^  *^^^  justice  into  poison, 

o^^  And  the  fruit  of  righteousness  into  wormwood? 

(n.Taf'  Ye  who  rejoice  in  that  which  is  not. 

Who  say,  Have  we  not  by  our  own  strength  taken  horns 
for  ourselves ! 

33.  Ap-  Verily,  I  am  now  raising  up  against  you, 
Sf  °he  0  house  of  Israel,  a  nation ; 

Aj^sy^^^  And  they  shall  oppress  you, 

uero?"  From  the  entrance  of  Hamath 


qu« 
(") 


Even  to  the  brook  of  the  Arabah, 

Is  the  oracle  of  Jehovah,  the  God  of  hosts. 

I.  The  Literary  Form  of  Amos's  Prophecy.  The  original  proph- 
ecies of  Amos  fall  naturally  into  three  groups.  The  first  contains  a 
series  of  brief,  forcible  oracles  of  judgment,  dealing  with  Israel's  foes 

68 


THE  LITERARY  FORM  OF  AMOS'S  PROPHECY 

and  then  culminating  in  the  oracle  regarding  Israel  herself  (chaps.  1,  2). 
The  second  division,  the  main  body  of  the  book  (3-6),  is  cast  in  the 
form  of  a  judicial  charge  against  the  leaders  of  the  nation.  The  prophet 
presents  his  own  credentials,  summons  the  heathen  nations  as  witnesses 
against  Israel,  and  then  prefers  the  detailed  charges  against  the  guilty 
classes  in  the  nation,  supplementing  these  charges  with  argument, 
exhortation,  lamentation  and  warning.  Frequently  the  prophet  takes 
up  anew  a  familiar  theme,  expanding  or  emphasizing  it.  At  times  one 
may  recognize  the  influence  of  his  audience,  and  in  some  cases  even  their 
rejoinders  to  his  bitter  denunciations.  Hence  the  thought  does  not 
run  on  uninterruptedly  from  premise  to  conclusion,  but  is  characterized 
by  a  recurring  cycle  of  woe,  condemnation  and  doom. 

The  third  division  of  the  book  (7-9)  consists  of  a  series  of  visions  in 
which  the  note  of  judgment  also  prevails.  Thus,  in  the  three  general 
divisions  of  the  prophecy,  the  same  fundamental  teachings  are  re- 
peatedly presented,  although  in  very  different  literary  form. 

In  the  more  argumentative  passages  the  four-  or  five-beat  measures 
are  employed,  as,  for  example,  in  ^'^'  '''^'  ^^'^^  of  the  present  section. 
Elsewhere  the  characteristic  three-beat  measure  prevails.  The  paral- 
lelism of  thought  is  carefully  observed.  There  is  also  often  a  marked 
rhythmic  parallelism  between  succeeding  stanzas.  The  literary  style 
is  forceful,  vigorous,  logical  and  often  impassioned.  A  great  variety 
of  figures  are  employed  and  most  of  them  are  drawn  from  nature  and 
were  suggested  by  Amos's  shepherd  experiences.  These  figures  reveal 
a  prophet  of  superlative  poetic  skill  and  originality,  and  are  character- 
ized by  a  literary  finish  and  beauty  which  establish  Amos's  position  as 
one  of  the  greatest  Hebrew  masters  of  style.  The  literary  form  of  his 
prophecies  suggests  that  they  were  the  product  of  careful  thought  and 
preparation,  were  shaped  under  the  influence  of  the  noblest  poetic  in- 
spiration, and  were  probably  later  carefully  revised,  as  the  prophet 
returned  to  put  them  in  written  form  in  the  quiet  of  his  home  at 
Tekoa. 

n.  The  Prophet's  Credentials.  The  setting  of  the  present  section 
is  clearly  the  great  festival  at  Bethel.  The  same  hostile  audience,  made 
up  of  the  rich  and  ruling  classes  of  Northern  Israel,  confront  the  shep- 
herd-prophet from  Tekoa.  Amos  first  takes  up  the  objection,  probably 
suggested  by  some  one  of  his  hearers,  that  Israel  was  the  special  object 
of  Jehovah's  care  and  protection,  and  therefore  would  not  be  left  to 
suffer  the  same  fate  as  her  heathen  neighbors.  Like  a  flash  comes  the 
rejoinder,  "  Yes,  you  have  been  the  most  favored  of  all  the  nations,  and 

69 


FATAL  ERRORS  AND  CRIMES  OF  THE  ISRAELITES 

therefore,  since  you  have  been  faithless  to  your  responsibilities,  you  shall 
be  the  most  severely  punished." 

Amos  next  answers  the  question,  which  was  doubtless  prominent  in 
the  minds  of  his  hearers,  "By  what  authority  do  you  proclaim  this 
message  of  doom?"  His  method  is  the  same  as  that  in  his  opening  ad- 
dress. In  a  series  of  questions  he  leads  his  hearers  to  accede  to  the 
truth  that  no  effect  in  nature  is  without  its  corresponding  cause,  and 
conversely  that  no  cause  fails  to  produce  its  corresponding  effect.  The 
application  of  this  principle  was  obvious  to  even  the  dullest  of  Amos's 
hearers.  The  prophet's  presence  to  deliver  at  the  danger  of  his  life 
an  unpleasant  message  to  Northern  Israel  pointed  to  some  compelling 
cause.  The  only  sufficient  cause  was  that  Jehovah,  who  always  reveals 
in  advance  his  purpose  to  his  servants  the  prophets,  had  commanded 
him  to  go  and  speak.  Having  once  heard  the  roar  of  the  Assyrian  lion, 
as  it  was  about  to  leap,  Amos  the  shepherd  could  not  remain  silent  with- 
out uttering  the  cry  of  warning. 

HI.  The  Crimes  of  the  Ruling  Classes.  It  is  significant  that 
Amos  nowhere  speaks  of  the  sins  of  the  masses.  In  his  great  arraign- 
ment of  Northern  Israel,  the  acts  of  cruel  oppression  and  the  wealth 
secured  by  the  king  and  nobles  through  violence  and  injustice  rise  up 
before  his  vision  as  witnesses  whose  testimony  even  their  heathen 
neighbors  can  appreciate.  The  ancient  principle,  "an  eye  for  an  eye 
and  a  tooth  for  a  tooth,"  is  evidently  in  his  mind.  They  who  have 
plundered  others  shall  themselves  in  turn  be  plundered,  and  only  a  piti- 
able remnant  shall  surs^ive.  Palaces,  hovels,  and  even  the  temples  shall 
not  escape  the  impending  judgment. 

From  the  nobles  of  Israel  and  their  blood-bought  luxury  the  prophet 
turns  in  hot  indignation  against  their  wives,  whom  he  likens  to  the  fat, 
sleek  kine  of  Bashan,  which  in  their  pursuit  of  food  stupidly  and  ruth- 
lessly crush  every  humble  flower  or  worm  which  may  lie  in  their  path. 
That  they  may  secure  the  means  to  satisfy  their  own  appetites  these 
greedy  women  goad  on  their  husbands  to  crush  by  oppression  the  poor 
and  needy  of  the  land.  Before  their  startled  eyes  the  prophet  flashes 
the  bold  figure  of  a  fisherman  hauling  out  fish  with  the  cruel  hook, 
and  declares  that  even  so  they  will  be  dragged  forth  from  their  proud 
city  as  victims  of  the  foreign  conqueror. 

IV.  The  Uselessness  of  Mere  Ceremonial.  Amos  next  deals 
with  the  popular  fallacy  that  Jehovah  desires  sacrifice,  not  mercy.  As 
he  recalled  the  crimes  against  justice  committed  by  the  sanctimonious 
worshippers  who  stood  before  him,  their  proud  ritual  seemed  to  him 

70 


THE  USELESSNESS   OF  MERE   CEREMONIAL 

but  hateful  hypocrisy.  With  biting  sarcasm  he  advises  them  to  go  on 
with  their  round  of  sacrifices,  not  because  it  secures  Jehovah's  favor  but 
because  they  find  in  it  pleasure  and  satisfaction.  If  they  would  but 
read  the  signs  of  the  times,  they  could  not  fail  to  see  how  distasteful 
to  Jehovah  is  all  this  ceremonialism. 

Rapidly,  in  a  series  of  balanced  strophes  concluding  with  the  same 
powerful  refrain,  Amos  refers  to  the  calamities  which  had  overtaken 
the  nation  within  the  memory  of  many  of  those  who  stood  before  him. 
Famine,  drought,  plague,  pestilence,  defeat  at  the  hands  of  their  ene- 
mies, disasters,  even  as  great  as  those  which  overtook  the  wicked  Canaan- 
ite  cities  of  Sodom  and  Gomorrah,  had  swept  over  Israel.  And  yet 
these  calamities,  which  even  the  heathen  interpreted  as  a  call  to  re- 
pentance, had  not  touched  the  heart  of  the  proud,  self-satisfied  Israel- 
ites. Therefore  nothing  remains  for  Jehovah  to  do  except  to  visit  upon 
Israel  its  well-deserved  doom.  The  indefiniteness  of  this  doom  added 
greatly  to  its  impressiveness.  In  imagination  the  prophet  already  saw 
and  pictured  the  effects  of  this  imminent  judgment.  In  the  character- 
istic five-beat  measure,  in  which  the  hired  mourners  in  ancient  Israel 
voiced  their  lamentation  over  the  dead,  he  sings  a  dirge  over  the  nation. 
Nothing  more  striking  could  be  imagined  than  the  contrast  between  the 
proud  confidence  of  Israel's  leaders  and  the  prophet's  crooning  its 
death  dirge  in  their  presence. 

V.  The  Call  to  Repentance.  Amos's  message  from  beginning  to 
end  was  almost  without  exception  that  of  condemnation  and  doom; 
and  yet  it  is  evident  that  his  one  supreme  purpose  was  to  save  Northern 
Israel  from  the  awful  fate  which  he  proclaimed  with  absolute  conviction. 
He  felt  himself  to  be  the  watchman,  who  alone  saw  the  approaching 
foe  and  was,  therefore,  called  to  sound  the  alarm  that  the  nation  might 
put  itself  in  a  state  of  defence.  The  sternness  of  his  denunciation  but 
reveals  his  passionate  eagerness  to  save.  The  call  to  "seek  Jehovah 
and  live"  expresses  his  ultimate  conception  of  Jehovah  as  a  God  not 
merely  of  grim  judgment  but  of  tenderness  and  mercy,  eager  to  forgive 
the  guilty  nation,  if  it  would  but  turn  to  him  in  true  repentance.  The 
reestabhshment  of  the  vital  and  personal  relation  between  Jehovah 
and  his  people  meant  life.  The  refrain,  "  seek  Jehovah  and  live,"  is 
therefore  Amos's  positive  message  to  his  race  and  to  humanity. 

VI.  Amos's  Ideal  of  Righteousness.  Amos  felt  keenly  the  star- 
tling contrast  between  the  elaborate  ritual  at  the  sanctuaries  and  the 
gross  injustice  in  the  public  tribunals,  in  the  market  place,  and  in  the 
court  and  palace.    To  him  the  palaces  built  by  exactions  and  oppression 

71 


CONSEQUENCES  OF  ISRAEL'S  CRIMES 

seemed  but  sepulchres.  Unflinchingly,  to  their  very  face,  he  pro- 
nounced woes  upon  the  nobles,  the  judges,  and  the  rich  who  had  built 
these  palaces  at  the  expense  of  the  needy  members  of  the  community. 
They  who  were  fondly  waiting  for  the  day  of  Jehovah  and  were  expect- 
ing that  it  would  prove  a  day  of  national  victory  and  exaltation  were 
following  a  grim  spectre.  Instead,  it  should  be  a  day  of  judgment  with 
no  escape  for  the  guilty.  In  the  name  of  Jehovah,  he  declared  that  all 
the  feasts  and  festivals  and  offerings  with  which  they  thought  to  buy 
divine  favor,  were  only  hateful  to  Jehovah.  Israel's  wilderness  ex- 
perience had  proved  that  offerings  were  unnecessary  to  insure  his  care 
and  guidance.  Only  justice,  not  meted  out  with  scanty  measure,  but 
like  a  mighty  flood,  pervading  palace  and  court  and  public  tribunal, 
could  win  the  divine  favor  which  they  craved. 

VII.  The  Impending  Doom.  Amos  concludes  his  sermon  with  a 
clear  announcement  of  coming  conquest  and  exile.  Again  his  conclusions 
were  based  on  the  laws  of  cause  and  effect.  Horses  cannot  run  upon 
crags  nor  can  one  plow  the  sea  with  oxen;  no  more  can  men  sin  against 
the  fundamental  laws  of  the  universe  and  expect  that  the  results  will  be 
peace  and  strength.  Already  the  inevitable  consequences  of  Israel's 
crimes  were  beginning  to  appear:  the  rulers  were  incapable,  the  natural 
resources  had  been  deflected  for  personal  ends,  the  middle  class  had 
been  reduced  to  servitude,  there  were  no  leaders  to  inspire  public  con- 
fidence and  arouse  patriotism,  and  the  hope  of  the  nation  centred  in 
mere  material  strength  and  a  vain  hypocritical  formalism.  In  the  pres- 
ence of  Assyria's  armies,  Israel's  guilt  and  weakness  were  clearly  patent 
to  the  mind  of  a  keen  observer  like  Amos;  but  to  the  majority  of  those 
to  whom  he  spoke  his  words  seemed  but  madness.  In  the  face  of  these 
conditions,  the  prophet  could  predict  only  doom  and  disaster  for  the 
nation. 

§LXVIIL    THE  INEVITABLE  CONSEQUENCES  OF  ISRAEL'S 
CRIMES 

Thus  the  Lord  Jehovah  showed  me, 

And  behold,  he  was  forming  locusts. 

When  the  late  spring  grass  began  to  come  up. 

And  when  they  were  making  an  end 

Of  devouring  the  vegetation  of  the  land, 

I  said,  0  Lord  Jehovah,  forgive,  I  pray ; 

How  can  Jacob  stand,  for  he  is  small? 

72 


CONSEQUENCES  OF  ISRAEL'S  CRIMES 

Jehovah  repented  concerning  this ; 
It  shall  not  be,  said  Jehovah. 

Thus  the  Lord  Jehovah  showed  me,  2.  in 

And  behold,  he  was  giving  command  to  execute  judgment,  f^g  the 
By  fire — the  Lord  Jehovah.  ^/.^."^ht 

And  it  devoured  the  great  deep,  ^ 

And  had  begun  to  devour  the  tilled  land. 
Then  I  said,  0  Lord  Jehovah,  cease,  I  pray ; 
How  can  Jacob  stand,  for  he  is  small? 
Jehovah  repented  concerning  this; 
Neither  shall  this  be,  said  Jehovah. 

Thus  the  Lord  showed  me,  3.  The 

And  behold  the  Lord  was  standing  j°fjj' 

Beside  a  wall,  with  a  plumb-line  in  his  hand.  iudg- 

And  Jehovah  said  to  me,  S^aH- 

What  dost  thou  see,  Amos?  gf^^i 

And  I  answered,  A  plumb-line,  (^-') 

Then  the  Lord  said.  Behold,  I  am  setting  a  plumb-line 
In  the  midst  of  my  people  Israel ; 
I  will  not  again  pass  by  them  any  more. 
And  the  high  places -of  Isaac  shall  be  desolate, 
The  sanctuaries  of  Israel  shall  be  laid  waste. 
And  I  will  rise  up  against  the  house  of  Jeroboam  with 
the  sword. 

Then  Amaziah  the  priest  of  Bethel  sent  to  Jeroboam  4. 

king  of  Israel,  saying,  Amos  has  conspired  against  you  in  tws^^' 

the  midst  of  the  house  of  Israel;   the  land  is  not  able  to  ™^g\^ 

bear  all  his  words.     For  thus  has  Amos  said,  ^Jeroboam  thi 

shall  die  by  the  sword,  and  Israel  shall  surely  be  led  away  ^o"?i) 
captive  out  of  his  land.' 

Also  Amaziah  said  to  Amos,  O  seer,  go  flee  away  to  the  s.His 

land  of  Judah,  and  there  eat  bread  and  there  prophesy;  mSd 

but  you  shall  no  longer  prophesy  at  Bethel,  for  it  is  the  ^j^os 

king's  sanctuary,  and  it  is  the  royal  residence.  ("  ") 

Then  Amos  answered  and  said  to  Amaziah,  I  was  no  e. 

prophet,  nor  a  son  of  a  prophet ;  but  I  was  a  shepherd  and  ^piy^  ^ 

a  dresser  of  sycamores  when  Jehovah  took  me  from  follow-  C"  ") 

73 


CONSEQUENCES   OF  ISRAEL'S   CRIMES 

ing  the  flock,  and  Jehovah  said  to  me,  *Go,  prophesy  against 
my  people  Israel.* 

Now  therefore  hear  the  word  of  Jehovah:  *Thou  sayest, 
"Thou  Shalt  not  prophesy  against  Israel,  nor  preach  against 
the  house  of  Isaac,"  '  therefore  thus  saith  Jehovah:  *Thy 
wife  shall  be  a  harlot  in  the  city  and  thy  sons  and  thy  daugh- 
ters shall  fall  by  the  sword,  and  thy  land  shall  be  divided 
by  line ;  and  thou  shalt  die  upon  an  unclean  soil  and  Israel 
shall  surely  be  led  away  captive  out  of  this  land.* 

8.  Is-  Thus  the  Lord  Jehovah  showed  me, 

^j^^'/  And  behold,  a  basket  of  summer  fruit. 

pe33  for  Then  he  said.  What  dost  thou  see,  Amos? 

Sent  And  I  said,  A  basket  of  summer  fruit. 

(8 »  »)  And  Jehovah  said  to  me. 

The  end  has  come  to  my  people  Israel, 

I  will  not  again  pass  them  by. 

Hear  this,  you  who  trample  upon  the  needy, 

And  oppress  the  poor  of  the  earth,  saying. 

When  shall  the  new  moon  pass  that  we  may  sell  grain. 

And  the  sabbath  that  we  may  open  the  corn — 

Making  smaller  the  measure  and  enlarging  the  weight 

And  perverting  the  false  balances — 

And  that  we  may  sell  the  refuse  of  the  corn? 

Jehovah  hath  sworn  by  the  pride  of  Jacob, 

Never  shall  I  forget  all  their  deeds ! 
of '  '  For  this  shall  not  the  land  tremble, 

eJrth-  And  all  her  inhabitants  mourn? 

^^^J^^  Shall  not  the  whole  of  it  rise  like  the  Nile, 

And  sink  like  the  Nile  of  Egypt? 

11.  And  it  shall  come  to  pass  in  that  day, 

EcHpse  It  is  the  oracle  of  the  Lord  Jehovah, 

pe«ti-  That  I  will  make  the  sun  set  at  noon, 

(l^a^  And  darken  the  earth  in  broad  day. 

And  the  singing-women  of  the  palace  shall  wail. 

It  is  the  oracle  of  the  Lord  Jehovah. 

A  multitude  of  carcasses !     In  every  place  they  are  cast ! 

74 


CONSEQUENCES  OF  ISRAELIS  CRIMES 

And  I  will  turn  your  festivals  into  mourning,  i2.uiii- 

And  all  your  songs  into  dirges,  prsai 

I  will  bring  upon  all  loins  sackcloth,  ^^tn' 

And  upon  every  head  baldness, 

I  will  make  it  like  the  mourning  for  an  only  son. 

And  the  end  of  it  like  a  bitter  day. 


(10) 


And  I  will  send  hunger  in  the  land,  i3.  ^b- 

Not  a  famine  of  bread  nor  a  thirst  for  water,  senc^ 

But  for  hearing  the  word  of  Jehovah.  ?ine" 

Then  shall  they  wander  from  sea  to  sea,  tfJn^^' 
From  the  north  to  the  rising  of  the  sun  shall  they  run  ("'^  '^) 

to  and  fro. 
To  seek  the  word  of  Jehovah,  but  they  shall  not  find  it. 

In  that  day  shall  faint  14.  De- 

The  fairest  maidens  and  the  youths,  ll^^oi 

Who  swear  by  the  guilt  of  Samaria,  tLT  ° 

And  say.  As  liveth  thy  God,  0  Dan!  ^fThe 

And  as  liveth  thy  patron,  0  Beersheba!  ^^^}^^ 
And  they  shall  fall,  no  more  to  rise. 

I  saw  the  Lord  standing  by  the  altar,  15.  De- 
And  he  said.  Smite  the  capitals  that  the  thresholds  may  g^^^j^ 

shake,  sanct- 

Yea,  break  them  off  upon  the  head  of  all  of  them,  and" 

And  the  rest  of  them  I  will  slay  with  the  sword,  p|°p^® 
Not  one  of  them  shall  escape. 
Nor  shall  a  refugee  be  delivered  from  among  them. 

If  they  dig  through  to  Sheol,  16.  Ab- 

Thence  will  my  hand  take  them;  no'i?^ 

And  if  they  climb  up  to  heaven,  cape 

Thence  will  I  bring  them  down;  je*"-"" 

And  if  they  hide  themselves  on  the  top  of  Carmel,  \°jAy 
Thence  will  I  search  them  out  and  take  them. 


And  if  they  hide  out  of  my  sight  at  the  bottom  of  the  sea,  rfbu- 
Thence  will  I  command  the  sea-serpent  to  bite  them;        over^ 
And  if  they  go  into  captivity  before  their  enemies,  ]^l^^ 


(ac.d.«) 


75 


CONSEQUENCES   OF  ISRAEL'S   CRIMES 

Thence  will  I  command  the  sword  to  slay  them, 
And  I  will  keep  my  eye  on  them, 
For  evil  and  not  for  good. 

Are  ye  not  as  the  Cushites  to  me, 

0  Israel?  is  the  oracle  of  Jehovah. 

Did  I  not  bring  up  Israel  out  of  the  land  of  Egypt, 

And  the  Philistines  from  Caphtor,  and  Aram  from  Kir? 

Behold  the  eyes  of  the  Lord  Jehovah  are  upon  the  sinful 

kingdom, 
And  I  will  destroy  it  from  the  face  of  the  earth. 

I.  The  Visions  of  Impending  Judgment.  It  would  seem  that 
Amos,  having  exhausted  the  resources  of  exhortation,  denunciation  and 
warning,  made  a  final  effort  by  means  of  graphic  word  pictures,  vividly 
and  indelibly  to  impress  his  message  upon  the  minds  of  the  leaders  of 
Northern  Israel.  The  first  picture  was  that  of  a  dread  locust  plague 
sweeping  over  the  land,  just  as  the  late  spring  grass  was  beginning  to 
come  up  and  just  before  the  hot  Palestinian  summer  began.  Realizing 
that  this  plague  meant  want  and  starvation  for  man  and  beast,  the  proph- 
et prayed  that  Jehovah  would  be  merciful  and  pity  the  helpless  nation, 
and  his  prayer  was  granted.  Again  he  presents  the  vision  of  a  fiery 
drought  which  destroyed  even  the  perennial  springs.  Again  the  prophet 
petitioned  for  divine  mercy,  and  his  prayer  was  granted.  In  his  third 
vision  of  the  impending  doom,  Amos  beheld  Jehovah  holding  a  plumb- 
line,  the  symbol  of  justice  and  rectitude,  over  the  nation  Israel.  Ap- 
preciating the  guilt  and  impenitence  of  his  people  and  the  futility  of 
pleading  for  mercy  in  the  presence  of  impartial  justice,  the  prophet 
could  do  nothing  but  proclaim  the  devastating  judgment  which  should 
soon  sweep  over  sanctuary  and  palace,  leaving  all  a  desolate  waste. 

The  meaning  of  these  parables  or  visions  is  obvious.  Repeatedly 
Jehovah  has  overlooked  the  crimes  of  his  guilty  people,  and  because  of 
his  mercy  and  love  has  delivered  them  from  the  judgments  which  they 
richly  deserved;  but  "for  three  transgressions  of  Israel,  yea  for  four, 
he  could  no  longer  revoke  it."  The  guilt  of  the  impenitent  Israelites 
compelled  Jehovah  in  justice  to  visit  upon  them  such  a  signal  calamity 
that  they  would  be  shaken  from  their  blind,  senseless  self-confidence. 
For  them,  therefore,  these  visions  meant  simply  a  dramatic  and  im- 
pressive reiteration  of  his  message  of  solemn  warning.  They  also  repre- 
sent Amos's  final  appeal  to  the  conscience  of  Northern  Israel.    Their 

76 


THE  VISIONS   OF  IMPENDING   JUDGMENT 

balanced  literary  form  and  their  perfect  adaptation  to  the  situation  and 
to  the  characteristics  of  the  nation,  indicate  that  they  are  the  product 
of  careful  thought  and  elaboration.  Each  successive  vision  is  in  itself 
a  complete  picture — vivid,  impressive,  terrifying.  They  are  akin  to 
the  acted  prophecies  of  Isaiah,  Jeremiah  and  Ezekiel.  Their  later 
counterpart  is  found  in  the  marvellous  parables  of  the  New  Testament. 

II.  The  Reception  of  Ames's  Message.  Some  later  disciple  of 
Amos  has  fortunately  recorded  the  way  in  which  his  message  was  re- 
ceived by  the  chief  priest  of  the  royal  sanctuary  at  Bethel.  Amos's 
words  were  too  true  and  too  bold  not  to  rouse  bitter  opposition.  The 
sanctity  of  the  person  of  the  prophet  and  the  fact  that  his  words  had 
been  directed  against  the  crimes  of  classes  rather  than  of  individuals 
had  hitherto  evidently  deterred  Amaziah  from  interposing.  The  refer- 
ence, however,  to  the  overthrow  of  the  reigning  house  of  Jeroboam 
was  at  once  made  the  basis  of  a  charge  against  Amos.  The  narrative 
would  seem  to  imply  that  Jeroboam  was  then  present  at  the  royal  sanct- 
uary. Amaziah's  charge  was  partially  true  and  partially  false;  at 
least  it  represents  a  very  free  interpretation  of  Amos's  words. 

The  king's  answer  is  not  recorded.  Possibly  Amaziah  acted  at  his 
direction  in  expelling  Amos  from  Bethel.  The  priest's  words  voice  the 
arrogant  contemptuous  attitude  of  the  corrupt  rulers  of  that  ill-fated 
northern  kingdom.  Amos  naturally  resented  the  implication  that  he 
was  a  mercenary  prophet,  prophesying,  like  the  four  hundred  false 
prophets  who  gathered  about  Ahab  (§  LXIV),  not  under  the  compul- 
sion of  divine  conviction  but  for  personal  ends.  He  even  went  further 
and  denied  that  he  had  any  connection  with  the  prophet  class  in  Israel, 
and  asserted  that  he  was  simply  a  plain  humble  laborer  whom  Jehovah 
called  from  his  task  to  go' and  warn  the  nation  Israel.  Thus,  almost 
unconsciously,  every  true  prophet  is  born. 

Like  many  a  bold  speaker  of  truth  in  later  ages,  Amos  was  silenced 
by  the  rulers  whose  crimes  he  denounced.  As  he  departed,  however, 
he  uttered  against  Amaziah,  who  represented  the  religious  leaders  of 
the  nation,  a  final  prophecy  which  pictured  in  grim  detail  the  fate  that 
was  soon  to  overtake  not  only  the  priest  to  whom  it  was  addressed  but 
also  the  rulers  of  Northern  Israel. 

III.  Amos's  Conclusions  Regarding  Israel's  Future.  The  re- 
maining visions  in  the  book  of  Amos  may  have  been  uttered  as  the 
prophet  retired  from  Bethel  or  may  have  been  appended  to  the  final  col- 
lection of  his  prophecies.  They  constitute  a  fitting  conclusion  to  the 
prophet's  message.    The  vision  of  a  basket  of  summer  fruit  represents 

77 


CONSEQUENCES  OF  ISRAEL'S  CRIMES 

the  nation  as  prosperous,  attractive,  but,  like  perishable  summer  fruit 
in  a  hot,  oriental  climate,  on  the  eve  of  a  rapid  and  complete  decay. 
There  is  also  a  solemn  play  on  the  sound  of  the  similar  Hebrew  words 
for  summer  fruit  (kayic)  and  end  (kec). 

In  the  succeeding  stanzas,  Amos  presents  the  causes  and  nature  of 
the  coming  national  decay:  the  greed  and  oppression  of  the  ruling  and 
merchant  class  and  the  lack  of  brotherly  kindness.  A  fate,  which  he 
likens  to  the  horrors  of  earthquake,  eclipse  and  pestilence,  shall  quickly 
overtake*  the  land,  so  that  lamentation  shall  soon  take  the  place  of  festal 
joys.  The  nation  which  has  banished  Jehovah's  prophet  shall  soon  feel 
a  hunger  for  the  word  of  Jehovah  which  shall  know  no  satisfaction,  and 
the  cults  of  the  ancient  sanctuaries  shall  prove  of  no  help  or  avail  to 
their  devotees  in  the  hour  of  Israel's  dire  need.  Indeed,  upon  the 
sanctuaries  themselves  and  their  vaunted  sacrifices,  the  thunderbolt 
of  Jehovah's  wrath  shall  fall,  smiting  the  temple  and  destroying  the 
worshippers.  None  shall  escape  Jehovah's  judgment.  Even  though 
they  hide  in  the  secluded  caves  of  Carmel  or  seek  refuge  in  the  utter- 
most parts  of  the  earth,  Jehovah's  vengeance  will  yet  pursue  them. 
Before  Jehovah's  tribunal  heathen  Cushites  and  Philistines  and  Israel- 
ites are  judged  alike;  and  Israel,  being  the  most  guilty,  must  suffer 
the  most  overwhelming  fate. 

IV.  The  Later  Appendix  to  the  Book.  A  later  editor  has  added 
an  appendix  to  the  book  of  Amos  (9^^^),  adapting  it  to  the  post-exilic 
point  of  view  and  presenting  a  glorious  picture  of  restoration;  but  such 
promises  in  the  mouth  of  Amos,  as  he  stood  before  the  defiant,  guilty 
leaders  of  the  nation,  were  impossible,  and  such  predictions  would  have 
completely  destroyed  the  effect  of  his  courageous  words  of  warning. 
They  also  speak  of  material  prosperity  and  conquest;  but  Amos  labored 
for  something  far  more  glorious — a  nation  ruled  by  the  eternal  principles 
of  justice  and  of  mercy  toward  all  mankind. 

V.  Amos's  Conception  of  Jehovah.  Amos  is  primarily  a  social 
and  ethical  reformer.  The  principles  which  he  proclaimed  are  to-day 
being  recognized  by  all  civilized  nations  whether  Christian  or  pagan. 
And  yet  it  was  not  an  abstract  ethical  ideal  which  inspired  him.  The 
motive  which  determined  all  his  activity  was  his  conception  of  Jehovah 
and  the  deep  sense  of  personal  obligation  to  him.  The  God  of  Amos's 
prophecies  is  constantly  called  Jehovah  of  hosts.  He  it  is  who  controls 
the  forces  of  nature  and  his  realm  includes  the  earth,  the  great  deep, 
and  the  heavens  above.  His  authority  was  no  longer  limited  to  little 
Israel.    The  experiences  and  activities  of  the  neighboring  peoples,  and 

78 


AMOS'S   CONCEPTION  OF   JEHOVAH 

even  of  the  distant  Assyrians,  were  determined  by  him.  The  God 
whom  Amos  proclaimed  was  not  apart  from  Hfe,  but  was  intimately 
interested  and  active  in  all  the  experiences  of  men. 

In  Amos's  logical,  judicial  thought,  the  most  prominent  attribute 
of  Jehovah  was  unquestionably  justice.  The  situation  in  Northern 
Israel  also  compelled  him  to  place  all  the  emphasis  upon  the  imminent 
divine  judgment;  but  he  also  declared  that  Jehovah  was  a  God  of 
mercy,  lenient  toward  the  crimes  of  the  heathen,  listening  to  the  pe- 
titions of  his  prophet,  seeking  by  judgments  and  warnings  to  save  his 
people  from  ultimate  annihilation — a  God  not  only  of  justice  but  of 
goodness. 

VI.  Ames's  Social  Teachings.  Amos  was  the  first  great  social 
reformer  known  to  history.  With  the  modern  socialist  he  also  had 
much  in  common.  Probably  he  himself  knew  through  painful  per- 
sonal experience  the  social  evils  of  his  day.  He  was  the  tribune  of  the 
poor  and  oppressed.  The  rich  and  the  rulers  and  those  in  authority 
were  the  especial  objects  of  his  attack.  By  them  he  was  silenced  as  a 
dangerous  agitator  and  banished  from  the  northern  kingdom.  He 
first  of  all  the  prophets  committed  his  addresses  to  writing,  and  prob- 
ably sent  them  forth  as  a  tract  that  they  might  bear  his  message  where 
he  could  not  speak  in  person. 

There  is  a  sanity  and  a  depth,  however,  in  Amos's  social  teachings 
which  make  him  the  father,  not  of  any  one  passing  school  of  socialists, 
but  of  all  true  social  reformers.  The  ultimate  goal  of  his  work  was  not 
to  overthrow  existing  social  and  political  institutions,  but  by  means  of 
fundamental  reform  to  preserve  and  render  them  eflBcient.  He  offered 
no  programme  for  the  reorganization  of  society,  but  looked  for  its  sal- 
vation through  an  intelligent  and  faithful  recognition  of  individual  and 
class  responsibility.  He  did  not  attack  wealth  and  authority,  but  rather 
their  selfish  and  criminal  misuse.  He  not  only  declared  that  public 
office  and  wealth  are  a  public  trust,  but  he  also  demanded  in  the  name 
of  Jehovah  that  justice  and  mercy  should  govern  every  man  in  his 
dealing  with  his  fellows.  Above  all  he  declared  that  deeds  of  justice 
and  love  are  the  absolutely  essential  fruits  of  true  religion  and  the  only 
stable  foundations  upon  which  a  state  or  society  can  be  founded. 


79 


JEHOVAH^S  REVELATION  BY  HOSEA 


§LXIX.     THE  BEGINNING  OF  JEHOVAH'S  REVELATION 
BY  HOSEA 

Now  Jehovah  said  to  Hosea : 
Go  marry  a  wife  with  whorish  instincts  who  will  bear  you 

children  by  her  whoredom, 
For  the  land  is  continually  going  a-whoring  from  after  Je- 
hovah. 
So  he  went  and  married  Gomer,  the  daughter  of  Diblaim. 

And  when  she  conceived  and  bore  him  a  son,  Jehovah 
said: 

Call  his  name  Jezreel, 

For  yet  a  little  while, 

And  I  will  avenge  the  blood  shed  at  Jezreel  upon  the 
house  of  Jehu, 

And  I  will  cause  the  kingdom  of  Israel  to  cease. 

And  it  shall  come  to  pass  in  that  day. 

That  I  will  break  the  bow  of  Israel  in  the  valley  of 
Jezreel. 
And  when  she  conceived  again  and  bore  a  daughter,  he 
said  to  him: 

Call  her  name  Lo-ruhamah  [Unpitied], 

For  I  will  no  longer 

Have  pity  on  the  house  of  Israel, 

That  I  should  still  spare  them. 
Then  she* weaned  Lo-ruhamah;  and  when  she  conceived 
and  bore  a  son,  he  said: 

Call  his  name  Lo-ammi  [Not-my-people], 

For  ye  indeed  are  not  my  people. 

And  I  indeed  am  not  your  God. 
[Then  Hosea  said: 

I  will  put  away  Gomer], 

For  she  is  not  my  wife. 

And  I  will  not  be  her  husband ; 

And  on  her  children  I  will  have  no  pity. 

Since  they  are  children  of  whoredom. 

For  their  mother  hath  become  a  harlot ; 

She  who  conceived  them  hath  behaved  shamefully. 

80 


and  dis- 
cipline 


JEHOVAH'S  REVELATION  BY  HOSEA 

But  Jehovah  said  to  me :  e.  The 

Still  go,  love  this  woman  f^pt- 

Who  loves  a  paramour  and  is  an  adulteress,  mgs 

As  Jehovah  loveth  the  Israelites,  iovi*° 

Although  they  turn  to  other  gods,  ^^^^ 
And  love  raisin-cakes. 

So  I  bought  her  to  me  for  fifteen  pieces  of  silver  and  eight  7.  Her 

bushels  of  barley  and  a  measure  of  barley.     And  I  said  to  Ifon^^' 
her: 

Many  days  shalt  thou  abide  for  me,  e^^j 
Thou  shalt  not  play  the  harlot,  and  thou  shalt  not  be 

any  man's  wife. 
Yet,  I  on  my  part  will  be  thine. 

For  through  many  days  8.  Ib. 

The  Israelites  shall  abide  ff?i's 

.__      ,            -  .                1       •  1                  •  similar 

Without  kmg  and  without  pnnce,  experi- 

Without  sacrifice  and  without  pillar,  l^'^^ 
Without  ephod  and  without  teraphim. 

Strive  with  your  mother,  strive,  9  Je- 

That  she  put  her  acts  of  whoredom  from,  her  sight,  apjtai^ 

And  her  adulteries  from  between  ber  breasts,  to  the 

Lest  I  strip  her  naked,  iStJ 

And  set  her  as  she  was  on  the  day  of  her  birth,  \^f^ 

And  make  her  like  the  wilderness,  nat^n 

And  let  her  become  like  a  parched  land,  a^p^ta- 

And  let  her  die  of  thirst.  (| 
For  she  hath  said,                              I  "5  I  3  ^ 
I  will  go  after  my  paramours 
Who  gave  me  my  bread  and  my  water. 
My  wool,  my  flax,  my  oil  and  my  drink. 

10.  Je- 

Therefore  I  am  going  to  hedge  up  her  ways  with  thorns,  Sfslfp-^ 

And  build  a  wall  about  her,  line  of 

So  that  she  cannot  find  her  paths.  t^^^ 

And  she  will  pursue  her  paramours,  5e^® 

But  will  not  overtake  them,  thefoi- 

And  she  will  seek  and  not  find  them.  aposta- 
sy 

(6.  7a -c^ 
8a-c.9.  10 
12.  11.  13) 


d. 
t.  6.  c- 


But  she  herself  did  not  know  (6^7a-c, 

8a-c.9.  la 


That  it  was  I  who  gave  her 

81 


JEHOVAH'S   REVELATION   BY   HOSEA 

The  corn,  the  sweet  wine  and  the  oil. 

Therefore  I  will  take  back  my  corn  in  its  time, 

And  my  sweet  wine  in  its  season, 

And  I  will  withdraw  my  wool  and  my  flax, 

Given  to  cover  her  nakedness ; 

And  so  I  will  uncover  her  shame. 

And  none  shall  deliver  her  out  of  my  hand. 

And  I  will  lay  waste  her  vines  and  her  fig  trees. 

Of  which  she  hath  said.  These  are  my  rewards 

Which  my  lovers  have  given  me. 

And  I  will  make  them  a  thicket. 

And  the  wild  beasts  shall  devour  them. 

And  I  will  also  cause  all  her  mirth  to  cease, 

Her  feasts,  her  new  moon  and  her  sabbaths. 

And  thus  will  I  visit  upon  her  the  days  of  the  Baalim, 

In  which  she  made  offerings  to  them. 

And  decked  herself  with  ear-rings  and  jewels. 

And  went  after  her  paramours 

And  forgot  me,  is  the  oracle  of  Jehovah. 

11.  Di-  Therefore  I  am  going  to  allure  her, 

f2vor  And  bring  her  into  the  wilderness, 

and  And  speak  endearin<;ly  to  her. 

dUa""  And  I  will  give  her  from  there  her  vineyards 

peni-^^*^  And  the  valley  of  Achor  as  a  door  of  hope, 

iSei  ^^^  there  she  shall    respond  as  in  the   days  of   her 

{fV'^  youth, 

"'"^  As  when  she  came  up  from  the  land  of  Egypt. 

And  it  shall  be  in  that  day,  is    the    oracle    of    Je- 
hovah, 

She  shall  call  to  her  husband. 

And  shall  call  no  more  to  the  Baalim. 

And  I  will  remove  the  names  of  the  Baalim  from  her 
mouth. 

And  they  shall  no  more  be  mentioned  by  their  names. 

And  I  will  betroth  her  to  me  forever; 

Yea,  I  will  betroth  her  to  me  in  righteousness, 

And  in  judgment,  and  in  kindness  and  in  mercy ; 

Yea,  I  will  betroth  her  to  me  in  faithfulness  and  she 
shall  know  Jehovah. 

82 


hovah's 


THE  BOOK  OF  ROSEA 

And  it  shall  come  to  pass  in  that  day  i2.The 

That  I  will  speak, — it  is  the  oracle  of  Jehovah,—  ^-^^ 

I  will  speak  to  the  heavens,  of  je- 

And  they  will  speak  to  the  earth,  fo^^ 

And  the  earth  will  speak  to  the  grain,  ^^ 

And  the  new  wine  and  the  oil ;  and 

And  they  shall  speak  to  Jezreel,  (?um) 

And  I  will  sow  her  in  the  land. 

And  I  will  have  pity  upon  the  Unpitied, 

And  I  will  say  to  Not-my-people,  Thou  art  my  people, 

And  they  will  say.  Thou  art  my  God. 

I.  Tlie  Book  of  Hosea.  The  book  of  Hosea  falls  naturally  into  two 
divisions.  The  first,  chapters  1-3,  tells  of  that  tragic  experience  in 
Hosea's  life  which  made  him  a  prophet  and  of  the  way  in  which  he  ap- 
phed  his  own  experience  in  interpreting  the  relations  between  Jehovah 
and  the  nation  Israel.  The  second  division,  chapters  4-14,  consists 
of  extracts  from  addresses  which  the  prophet  delivered  during  the  latter 
part  of  his  life.  They  deal  with  the  grave  political,  social,  moral  and 
religious  problems  of  his  age.  They  lack  the  close-knit  logical  unity 
which  characterizes  the  prophecies  of  Amos.  They  vividly  reflect, 
however,  the  thought  and  activity  of  the  prophet  during  the  years  of 
national  decline,  and  the  impassioned  words  of  denunciation,  warning 
and  entreaty  with  which  Hosea  sought  to  turn  his  fellow-countrymen 
from  their  fatal  course, 

H.  Hosea's  Date  and  Nationality.  The  superscription  to  Hosea's 
prophecy  makes  him  contemporary  of  Isaiah,  and  assigns  to  his  work 
a  period  of  nearly  a  century  (782-686  B.C.).  The  exact  date  of  his 
activity  must,  however,  be  determined  from  the  historical  references 
within  the  prophecy  itself.  His  call  and  earlier  sermons  found  in  chap- 
ters 1-3  are  evidently  to  be  dated  before  the  death  of  Jeroboam  II  in 
740  B.C. ;  for  he  refers  in  them  to  the  overthrow  of  the  house  of  Jehu  as 
still  in  the  future. 

The  later  sermons,  chapters  4-14,  reflect  the  period  of  anarchy  and 
social  and  moral  decay  which  followed  soon  after  the  death  of  Jeroboam. 
Since  they  contain  no  allusions  to  the  invasion  of  Tiglath-pileser  IV, 
in  734  B.C.,  but  rather  imply  that  the  territory  of  Gilead,  which  was 
then  annexed  to  Assyria,  still  belonged  to  the  northern  kingdom,  their 
date  is  established  between  740  and  735  B.C.  Hosea,  therefore,  began 
his  work  during  the  same  decade  as  did  Amos,  and  labored,  as  the  super- 

83 


JEHOVAH'S   REVELATION   BY   HOSEA 

scription  implies,  contemporaneously  with  the  earlier  period  of  Isaiah's 
activity. 

Unlike  Amos,  Rosea  was  a  native  of  the  northern  kingdom.  This 
conclusion  is  established  not  only  by  the  fact  that  practically  all  of  the 
historical  and  geographical  allusions  are  to  places  and  events  in  Northern 
Israel,  but  also  by  that  deep  love  and  devotion  for  the  larger  Hebrew 
kingdom  which  Hosea  betrays  in  his  every  utterance.  Hosea  is  the 
one  prophet  of  the  north  whose  sermons  have  been  preserved.  Regard- 
ing the  last  days  of  Northern  Israel,  biblical  historians  are  almost  silent; 
but  in  the  utterances  of  its  noblest  patriot  it  is  possible  to  study  as  an 
eye-witness  the  forces  which  were  rapidly  carrying  the  nation  on  to  its 
final  destruction. 

III.  The  Prophet's  Private  History.  The  first  and  second  chap- 
ters of  Hosea's  prophecy  have  evidently  been  reedited  by  a  later  disciple 
who  has  added  the  appropriate  sub-title,  "The  Beginning  of  Jehovah's 
Revelation  by  Hosea."  In  the  third  chapter  the  prophet's  experiences 
are  told  in  the  first  person;  but  in  the  opening  chapters  his  words  have 
been  incorporated  in  a  framework  in  which  the  prophet  is  spoken  of  in 
the  third  person.  In  the  second  chapter  also  the  account  of  his  own 
personal  experience,  which  binds  together  the  narrative  of  the  first  and 
third  chapters,  has  apparently  been  blended  with  one  of  Hosea's  ser- 
mons, in  which  he  traces  the  close  analogy  between  his  own  experience 
with  his  unfaithful  wife,  Gomer,  and  Jehovah's  experience  w4th  faithless 
Israel.  Separating  the  narrative  material  of  chapter  2  and  introducing 
the  sermon  contained  in  that  chapter  in  its  logical  position  after  chapter 
3,  a  clear  and  consistent  record  of  Hosea's  early  life  is  secured. 

Briefly,  but  plainly,  Hosea  tells  of  the  tragic  domestic  experience 
which  opened  his  eyes  to  the  appreciation  of  those  fundamental  truths 
which  made  him  a  prophet.  Looking  back  from  the  vantage  point  of 
later  years,  he  realized  that  the  strong  love  which  he  had  felt  for 
Gomer  the  daughter  of  Diblaim,  and  all  the  pain  which  his  marriage 
with  her  had  brought  to  him,  were  not  without  their  profound  signifi- 
cance and  permanent  value.  Dean  Plumptre,  in  his  poem,  "Gomer" 
(in  Lazarus  and  Other  Poems),  has  nobly  and  truly  voiced  the  feelings 
with  which  Hosea  interpreted  his  early  history. 

"Through  all  the  mystery  of  my  years, 
There  runs  a  purpose  which  forbids  the  wail 
Of  passionate  despair.     I  have  not  lived 
At  random,  as  a  soul  whom  God  forsakes; 

84 


THE   PROPHET'S   PRIVATE   HISTORY 

But  evermore  His  Spirit  led  me  on, 
Prompted  each  purpose,  taught  my  hps  to  speak, 
Stirred  up  within  me  that  deep  love,  and  now 
Reveals  the  inner  secret." 

Later  events  had  disclosed  the  base  character  of  the  woman  who  had 
commanded  his  youthful  affection;  but  even  as  he  rose  above  the  ruins 
of  his  home  and  his  fond  ambitions,  Hosea  could  declare  in  the  light 
which  the  painful  experience  brought  him,  that  in  it  all  God  was  leading 
him  on  to  his  true  life-work. 

IV.  The  Unfaithfulness  of  His  Wife.  In  his  earliest  recorded 
prophetic  utterance,  Hosea  reiterated  the  message  of  Amos  to  Northern 
Israel.  That  message  was  impressed  upon  the  mind  of  his  fellow- 
countrymen  by  the  name  which  he  gave  to  his  oldest  son.  Jezreel  was 
the  plain  on  which  Jehu,  the  founder  of  the  reigning  house,  had  slain 
his  predecessor  and  thus  become  king  of  Israel.  The  name  recalled 
Jehu's  bloody  acts,  and  was  interpreted  by  Hosea  as  a  symbol  of  the 
coming  judgment  in  which  Northern  Israel  should  pay  with  its  life- 
blood  for  the  crimes  of  the  past.  His  little  daughter  also  received  the 
grim  name,  "Unpitied."  When  it  became  known  on  the  streets  of 
Hosea's  native  town,  the  prophet  declared  that  it  was  intended  to  sym- 
bolize the  ominous  truth  that,  although  Jehovah  had  long  overlooked 
the  crimes  of  the  nation,  he  would  no  longer  spare.  The  name  of  his 
youngest  son,  "  Not-my-people,"  proclaimed  the  same  sad  fact  that 
Jehovah  would  soon  be  compelled  to  reject  his  people. 

The  note  struck  in  these  early  prophetic  oracles  is  harsh  and  repellent, 
and  perhaps  suggests  the  bitterness  in  the  prophet's  soul,  as  he  recog- 
nized in  his  own  domestic  experiences  the  hideousness  and  awful  con- 
sequences of  sin.  When  he  discovered  that  his  wife,  Gomer,  was  un- 
faithful, Hosea  was  justified  by  ancient  Semitic  custom  and  Hebrew 
law,  in  driving  her  from  his  home  and  thus  severing  the  marriage  bond. 
This  would  seem  to  have  been  his  first  impulse,  and  was  in  perfect  keep- 
ing with  his  stern  judicial  spirit  revealed  in  the  child-oracles. 

The  context  implies  that  the  impulse  still  to  love  and  redeem  the  fallen 
woman  who  had  wronged  him  so  bitterly,  came  to  Hosea  only  after  he 
had  already  banished  her  or  else  she  herself  had  fled  from  his  home. 
At  least  he  states  that  he  bought  her  back  from  her  life  of  ignominy 
and  servitude  for  the  price  of  a  slave,  and  thus  brought  her  again  to  his 
home.  Immediate  restoration  to  the  former  marriage  relation  was  im- 
possible.   In  silence  and  alone  she  must  learn  to  appreciate  the  enor- 

85 


JEHOVAH'S   REVELATION    BY  HOSEA 

mity  of  her  guilt  and  the  depth  and  greatness  of  the  love  which  had  fol- 
lowed her  even  in  her  shame.  Whether  or  not  she  met  Hosea's  love 
with  true  contrition  and  appreciation  is  not  stated.  The  decision 
rested  with  her;  for  in  the  narrative  Rosea  stands  waiting,  the  faithful 
lover,  ready  to  forgive,  when  once  penitence  and  contrition  had  done 
their  purifying  work. 

V.  The  Truths  which  Hosea  Learned  from  His  Tragic  Experi- 
ence. It  is  evident  that  Hosea  told  of  his  own  private  experience  with 
the  same  purpose  that  influenced  Isaiah  and  Jeremiah  to  recount  the 
profound  spiritual  experiences  which  marked  the  beginning  of  their 
prophetic  work,  namely,  that  their  own  disciples  and  readers  might 
appreciate  their  aims  and  teachings.  The  minds  of  these  later  prophets 
were  opened  by  a  study  of  the  conditions  and  needs  of  their  race  and  by 
the  remarkable  crisis  through  which  their  nation  was  passing.  Hosea's 
mind  was  divinely  enlightened  and  his  will  was  stirred  to  action  by  the 
tragic  experiences  which  came  to  him  in  his  domestic  life.  These 
taught  him:  (1)  That  having  once  truly  loved  his  wife,  he  could  not 
cease  to  love  her,  however  much  she  sinned.  (2)  That  the  more  he 
loved  her  the  greater  was  the  pain  which  her  sin  brought  to  him.  (3) 
That  in  the  presence  of  defiant  WTong-doing,  discipline  is  the  noblest 
expression  of  love,  for  it  alone  will  develop  penitence  in  the  heart  of 
the  guilty.  (4)  That  forgiveness  is  impossible  without  penitence 
on  the  part  of  the  sinner.  (5)  That  he  who  loves  truly  is  ever  eager  to 
forgive  the  penitent  sinner. 

These  simple  but  profound  truths  lie  at  the  foundation  of  all  of 
Hosea's  subsequent  teaching.  These  convictions,  won  through  in- 
finite pain,  and  appreciated  as  no  man  had  appreciated  them  before, 
made  him  not  merely  the  prophet  of  stern  justice  but  also  the  prophet  of 
divine  love  and  tenderness.  Henceforth  his  task  was  to  denounce  the 
sins  of  Israel,  for  he  now  understood,  as  no  one  else,  what  they  meant 
to  Israel's  God.  But  his  greater  task  was  to  reveal  to  the  nation  the 
Infinite  Love  which  had  guided  them  in  their  past  and  was  ready  and 
eager  to  forgive  all  the  guilt  of  the  present,  if  only  they  would  reach  out 
toward  it  with  true  repentance  and  contrition. 

VI.  The  Application  of  his  Own  Experience  to  that  of  His 
Nation.  In  the  account  of  his  own  experience,  Hosea  traces  the  close 
analogies  between  his  relation  to  his  wife  Gomer  and  Jehovah's  to 
the  nation  Israel.  Even  as  Hosea  wooed  and  married  Gomer,  so 
Jehovah,  back  in  the  wilderness  days,  entered  into  solemn  covenant  re- 
lations with  Israel.    As  Hosea  had  been  faithful  to  Gomer  through  all 

86 


THE  APPLICATION  OF  HIS  OWN  EXPERIENCE 

the  years  and  loved  her  still,  even  so  Jehovah  had  shown  his  unceasing 
love  for  Israel;  but  as  Gomer  had  been  faithless  to  Hosea  and  had  be- 
stowed her  affection  on  her  paramours,  even  so  Northern  Israel  had 
turned  to  the  worship  of  the  ancient  Canaanite  Baalim.  In  the  case 
of  both  Gomer  and  Israel,  love  and  kindness  had  failed  to  evoke  a 
corresponding  love  and  fidelity.  Hence,  as  Hosea  had  learned  from 
his  own  experience,  love  must  now  find  expression  in  discipline. 

With  impassioned  words,  he  pleads,  in  the  name  of  Jehovah,  with  the 
citizens  of  Northern  Israel,  that  they  appeal  to  the  nation,  their  mother, 
to  repent  and  turn  from  her  criminal  course.  In  her  blind  folly  Israel 
has  regarded  Jehovah's  blessings  of  plenty  and  prosperity  as  the  gifts 
of  the  local  gods  of  fertility.  Only  as  the  nation  is  deprived  of  them 
and  covered  with  humility  and  shame  will  she  learn  the  true  source  of 
these  blessings. 

It  is  not  certain  that  the  closing  paragraphs  of  this  section  are  from 
Hosea,  although  on  the  whole  they  come  most  naturally  from  his  lips. 
In  any  case  they  represent  the  conclusion  suggested  by  his  own  per- 
sonal experience.  The  object  of  his  discipline  of  Gomer  was  that  he 
might  rouse  within  her  that  repentance  which  would  make  forgiveness 
and  reconciliation  possible.  Jehovah's  withdrawal  of  plenty  and  pros- 
perity from  the  nation  was  that  the  people  of  Israel  might  turn  to  him 
with  that  penitence  which  would  make  it  possible  for  him  again  to 
bestow  upon  the  nation  the  evidences  of  his  favor.  Even  as  in  the  days 
of  the  settlement,  the  valley  of  Achor,  which  had  witnessed  the  punish- 
ment of  the  nation  because  of  the  sins  of  Achan  (c/.  §  XXXn^°),  had 
proved  the  gateway  through  which  the  Hebrews  had  entered  into  the 
possession  and  enjoyment  of  the  blessings  of  the  land  of  Canaan,  so 
now,  if  the  nation  would  but  learn  the  lesson  of  divine  discipline,  the 
experience  would  open  to  them  new  revelations  of  Jehovah's  care  and 
love.  When  once  the  nation  should  break  with  the  Baal  cults  of 
Canaan  and  give  its  undivided  love  to  Jehovah,  he  would  renew,  on  the 
basis  of  the  eternal  principle  of  righteousness,  justice  and  mercy,  the  old, 
close  covenant  between  himself  and  his  people.  Then  the  heavens, 
as  Jehovah's  messengers  of  love,  would  send  down  their  fructifying 
rains  upon  the  earth  and  the  earth  would  send  forth  its  rich  products, 
so  that  Jezreel  would  no  longer  symbolize  coming  judgment,  but  rather, 
as  its  name  suggests,  represent  the  land  which  "God  sows."  Then 
the  unpitied  people  should  be  the  object  of  Jehovah's  pity;  they  who 
had  been  rejected  should  again  be  called  the  people  of  Jehovah,  and 
they  in  turn  should  recognize  him  as  the  one  and  only  God. 

87 


JEHOVAH'S  CHARGES  AGAINST  GUILTY  ISRAEL 

VII.  Hosea's  Message  to  the  World.  In  the  pathetic  story  of 
his  own  experience  and  of  its  application  to  his  nation,  the  prophet 
Hosea  laid  the  eternal  foundations  of  all  true  religion.  He  has  also 
given  the  clearest  and  most  vivid  presentation  of  the  divine  necessity 
of  repentance  found  in  pre-exilic  Hebrew  literature.  Interpreted  into 
universal  terms,  Hosea's  message  was:  (1)  Jehovah  is  a  God  of  infinite 
love  and  demands  in  turn  not  only  the  loyalty  but  the  love  of  his  people. 
(2)  The  sin  and  infidelity  of  man  bring  infinite  pain  to  the  eternal  heart 
of  God.  (3)  Even  for  God  himself  forgiveness  of  the  impenitent  is  im- 
possible. (4)  Toward  those  who  are  defiantly  impenitent,  divine  jus- 
tice and  its  expression  in  discipline  is  the  supreme  evidence  of  love. 
(5)  That  which  is  called  divine  judgment  and  punishment  is  but  a 
means  to  an  end,  and  that  end  is  forgiveness  and  reconciliation.  (6) 
God  is  ever  ready  to  forgive  even  the  most  guilty,  provided  only  they 
come  to  him  with  true  contrition.  (7)  The  goal  of  all  life  and  human 
experience  is  that  perfect  peace  and  happiness  which  come  through 
harmony  with  the  eternal  Father. 


§  LXX.     JEHOVAH'S  CHARGES  AGAINST  GUILTY  ISRAEL 

i.Gen-  Hear  the  word  of  Jehovah,  0  Israelites, 

Arraign  For  Jchovah  hath  a  charge  against  the  inhabitants  of 

SThl  the  land, 

nation  For  there  is  no  fidelity  nor  true  love 

4 1°)*  Nor  knowledge  of  God  in  the  land ; 

But  perjury,  lying  and  murder. 

Stealing,  committing  adultery  and  deeds  of  violence, 

And  acts  of  bloodshed  quickly  follow  each  other. 

Therefore  the  land  mourns. 

And  all  its  inhabitants  languish, 

Together  with  the  wild  beasts  and  the  birds  of  the 
heavens ; 

While  even  the  fish  of  the  sea  are  swept  away. 

2.  Re-  Yet  let  none  bring  charges, 

bmf""  And  let  none  reprove, 

priSL  Since  my  people  are  but  as  their  priestlings. 

(« •)  O  priest,  thou  shalt  stumble  by  day. 

And  the  prophet  also  shall  stumble  with  thee; 


JEHOVAH'S   CHARGES  AGAINST  GUILTY  ISRAEL 

By  night  I  will  destroy  thy  people. 

Thy  people  are  being  destroyed  for  lack  of  knowledge. 

Because  thou  hast  rejected  knowledge 

I  reject  thee  from  being  priest  to  me. 

Since  thou  hast  forgotten  the  instruction  of  thy  God, 

I  also  will  forget  thy  children. 

Hear  this,  0  priests !  3. 

And  hearken,  0  house  of  Israel !  l^^^ 

0  house  of  the  king,  give  heed ! —  pnncea 
Since  for  you  is  the  judgment.  eSS^" 
A  snare  have  you  become  at  Mizpeh,  ^^®pi^ 
And  a  net  spread  out  on  Tabor,  (s »-») 
And  a  deep  pit  have  they  dug  at  Shittim, 

And  there  is  no  correction  for  any  of  them, 

1  indeed  know  Ephraim, 

And  Israel  is  not  hid  from  me. 

For  thou,  O  Ephraim,  hast  played  the  harlot ; 

Israel  is  defiled. 

I  will  return  to  my  place,  4.  is- 

Until  they  are  confounded  and  seek  my  presence.  ^^^Jjf 

When  they  are  in  distress  they  will  quickly  seek  me,     super- 
Saying,  *Come  let  us  return  to  Jehovah,  repent- 
For  he  hath  torn  and  he  will  heal  us,  (Sim»3) 
He  hath  smitten  and  he  will  bind  us  up. 
He  will  revive  in  a  couple  of  days. 
On  the  third  he  will  raise  us  up  again. 
That  we  may  live  in  his  presence. 
Yea,  let  us  know,  let  us  eagerly  seek  to  know  Jehovah ; 
As  soon  as  we  quickly  seek  him. 
Then  he  will  come  to  us  as  the  winter  rain. 
As  the  spring  rain  that  waters  the  earth.' 

What  can  I  make  of  you,  O  Ephraim!  5.  The 

What  can  I  make  of  you,  O  Israel !  {H^^^ 

Since  your  love  is  like  a  morning  cloud,  tme 

Yea,  like  the  dew  which  early  goes  away.  an^d 

Therefore  I  have  hewn  them  by  the  prophets,  ^^^^ 

I  have  slain  them  by  the  words  of  my  mouth.  i*-') 

89 


JEHOVAH'S  CHARGES  AGAINST  GUILTY  ISRAEL 

And  my  judgment  is  like  the  light  that  goes  forth, 
For  it  is  love  that  I  delight  in  and  not  sacrifice, 
And  knowledge  of  God  and  not  burnt-offerings. 

But  they  after  the  manner  of  men  have  transgressed 

the  covenant; 
There  they  have  played  me  false. 
Gilead  is  a  city  of  evil-doers 
Tracked  with  bloody  footprints ; 
And  as  bandits  lie  in  wait  for  a  man, 
So  a  band  of  priests  murder  on  the  way  to  Shechem; 
Verily  they  commit  deliberate  crime ! 
In  Bethel  I  have  seen  a  horrible  thing. 
There  Ephraim  plays  the  harlot ; 
Israel  is  defiled. 


When  I  would  turn,  when  I  would  heal  Israel, 

Then  Ephraim's  guilt  is  revealed, 

And  Samaria's  crimes  are  seen: 

How  they  practice  fraud  and  the  thief  enters  in. 

While  abroad  bandits  plunder. 

But  they  never  think  in  their  hearts 

That  all  their  wickedness  I  remember. 

Now  their  deeds  have  encompassed  them; 

They  are  ever  before  my  face. 

In  their  wickedness  they  anoint  kings 

And  in  their  falsehood  princes. 

Since  they  are  all  of  them  adulterers. 

They  make  our  king  sick, 

And  the  princes  with  fever  from  wine ; 

He  stretches  forth  his  hand  with  dissolute  fellows. 

For  like  an  oven  their  heart  burns  with  treachery ; 

All  night  their  anger  slumbers ; 

In  the  morning  it  blazes  into  a  flame  of  fire. 

All  of  them  glow  like  an  oven. 

And  they  devour  their  rulers ; 

All  their  kings  have  fallen. 

There  is  none  among  them  who  calls  to  me. 

90 


JEHOVAH'S   CHARGES  AGAINST  GUILTY  ISRAEL 

Ephraim — he  lets  himself  be  mixed  among  the  peoples.       9.  is- 
Ephraim — he  has  become  a  cake  unturned.  Sd  de- 

Strangers  have  devoured  his  strength,  but  he  does  not  If^^^^. 

know  it ;  sti*" 

Also  gray  hairs  are  sprinkled  upon  him,  but  he  knows  it  ^gSJ^ 

not. 
And  IsraePs  pride  has  testified  to  his  face. 
Yet  they  do  not  return  to  Jehovah  their  God, 
And  in  all  this  they  seek  him  not. 

Ephraim  is  like  a  simple,  silly  dove ;  10.  its 

To  Egypt  they  call,  after  Assyria  they  go.  fafth-^' 

As  often  as  they  go  away,  I  will  spread  over  them  my  less 

.  foreign 

nei,  policy 

Like  birds  of  the  heavens  I  will  bring  them  down;  ^"""> 

I  will  chastise  them  because  of  their  wickedness. 
Woe  to  them,  that  they  have  strayed  from  me ! 
Destruction  to  them,  because  they  have  been  untrue  to 
me! 

Although  it  was  I  who  redeemed  them,  they  spoke  lies  11.  its 

about  me,  ^'^y^and 

And  they  have  never  cried  to  me  with  their  heart.  febei- 

But  they  are  ever  howling  beside  their  altars  for  corn  and  ("^") 

new  wine; 
They  cut  themselves,  they  rebel  against  me, 
Although  it  was  I  who  trained  and  strengthened  their 

arms; 
Concerning  me  they  plan  only  evil,  they  turn  to  Baal, 
They  have  become  like  a  bow  that  swerves. 

They  themselves  have  made  kings  but  without  my  con-  12.  its 

r^Avvi- .  men- 

sent;  ma^le 

They  have  made  princes  but  without  my  knowledge.       ^^s^ 
Out  of  their  silver  and  gold  they  have  made  idols  to  idols 

their  destruction!  !?•!»% 

Mine  anger  is  kindled  against  them. 
Thy  calf,  0  Samaria,  is  distasteful ; 
A  workman  made  it  and  it  is  no  god. 
Like  splinters  shall  Samaria's  calf  become. 

91 


JEHOVAH'S  CHARGES  AGAINST  GUILTY  ISRAEL 

For  they  sow  the  wind  and  reap  a  whirlwind ; 
A  shoot  which  has  no  stalk  and  yields  no  fruit  J 
If  it  should  yield,  strangers  would  devour  it. 
Israel  is  devoured ;  already  it  is  among  the  nations 
As  a  vessel  in  which  there  is  no  pleasure. 
For  by  themselves  they  have  gone  up  to  Assyria 
As  a  wild  ass  which  goes  apart  by  itself. 

When  Ephraim  used  to  speak  there  was  trembling; 

A  prince  was  he  in  Israel. 

But  he  incurred  guilt  through  Baal  and  died. 

And  now  they  go  on  sinning; 

They  make  for  themselves  molten  gods — 

From  their  silver,  idols  according  to  their  own  model; 

Smiths*  work,  all  of  it ! 

To  such  they  speak ! 

Men  who  sacrifice,  kiss  calves ! 

Therefore  they  shall  be  like  the  morning  cloud, 
Like  the  dew  that  early  disappears, 
Like  the  chaff  which  blows  away  from  the  threshing- 
floor. 
And  like  the  smoke  from  the  window. 

Yet  it  was  I,  Jehovah,  thy  God, 

Who  brought  thee  up  from  the  land  of  Egypt, 

And  a  God  beside  me  thou  knowest  not. 

Nor  has  there  been  any  saviour  except  me. 

It  was  I  who  shepherded  thee  in  the  wilderness. 

In  the  land  of  burning  heat. 

As  they  fed,  they  were  filled  to  the  full ; 

They  were  filled  to  the  full  so  that  their  heart  was  lifted  up ; 

Therefore  they  forgot  me ! 

And  so  I  will  be  to  them  like  a  lion, 

Like  a  leopard  will  I  lie  in  wait  by  the  way ; 

I  will  fall  upon  them  like  a  bear  robbed  of  its  young. 

And  will  tear  open  that  which  encloses  their  hearts. 

And  there  the  lions  of  the  forest  shall  devour  them. 

And  the  wild  beasts  shall  tear  them  in  pieces. 

92 


HOSEA'S  LATER  PROPHECIES 

In  the  time  of  destruction,  0  Israel,  who  will  help  thee?  is. 

Where  is  thy  king  now,  that  he  may  deliver  thee?  J5,^3|. 

And  all  thy  princes  that  they  may  secure  for  thee  justice?  Hver 
Those  of  whom  thou  hast  said, 
'Give  me  kings  and  princes.* 
I  give  thee  kings  in  my  anger 
And  take  them  away  in  my  wrath. 

Ephraim's  iniquity  is  gathered  up,  his  sin  is  laid  by  in  store.  19.  un- 

The  pangs  of  childbirth  come  upon  him,  but  he  is  an  unwise  fo"^^ 

child ;  meet 

For  this  is  no  time  to  stand  in  the  mouth  of  the  womb.  coming 

crisis 

(12.  13) 

Shall  I  deliver  them  from  the  power  of  Sheol?  20. 

Shall  I  redeem  them  from  death?  jf.^^^ 

Come,  on  with  thy  plagues,  0  death !  t  °th^" 

On  with  thy  pestilence,  0  Sheol !  fate 
Repentance  is  forever  hid  from  mine  eyes. 


(14) 


Though  he  is  flourishing  in  the  midst  of  the  reed  grass,  21.  The 

There  shall  come  an  east  wind,  Jehovah's  wind,  Spfor- 

Coming  up  from  the  wilderness ;  ?'gi^ 

And  his  fountain  shall  dry  up,  vaders 

And  his  spring  shall  be  parched ;  ^'^^ 
While  the  foe  shall  strip  the  treasure 
Consisting  of  all  precious  things. 

Samaria  shall  bear  her  guilt  22. 

For  she  has  rebelled  against  her  God.  ^^}^^y 

They  shall  fall  by  the  sword,  mana's 

Their  children  shall  be  dashed  to  pieces  (wf 
And  their  women  with  child  shall  be  ripped  up. 

I.  The  Background  and  Literary  Form  of  Hosea's  Later  Proph- 
ecies. When  the  strong  hand  of  Jeroboam  II  was  relaxed  by  death, 
there  came  a  sudden  and  radical  change  in  the  character  and  fortunes 
of  Northern  Israel.  Zecharlah,  Jeroboam's  son,  was  killed  by  an 
assassin  after  a  reign  of  only  six  months.  Within  a  month  the  assassin 
was  in  turn  put  to  death  by  a  certain  Menahem  who  instituted  a  reign 
of  terror,  ignominiously  buying  immunity  from  Assyrian  attack  by  the 

93 


JEHOVAH'S   CHARGES  AGAINST  GUILTY  ISRAEL 

payment  of  an  enormous  tribute  which  he  extracted  from  the  wealthy 
men  of  his  kingdom.  Almost  instantly  the  evils  which  Amos  had  de- 
tected and  denounced  became  glaringly  apparent:  the  lack  of  a  broad 
and  consistent  national  policy,  class  hatreds,  the  oppression  of  the  weak 
by  the  strong,  and  a  form  of  religion  which  was  but  a  cloak  for  loath- 
some acts  of  cruelty,  oppression  and  immorality. 

It  is  not  strange  that  Hosea's  sermons  during  this  period  are  filled 
with  bitter  denunciations.  His  words  are  those  of  a  patriot  whose 
heart  was  breaking  as  he  saw  rulers  and  people  deliberately  com- 
mitting crimes  which  were  rapidly  hurrying  the  nation  on  to  its  final 
destruction.  One  recognizes  in  the  abrupt,  epigrammatic,  almost  ex- 
plosive style  of  these  sermons  the  pent  up  emotion  and  the  intense  feel- 
ing under  which  they  were  uttered.  The  great  thoughts  that  filled  his 
soul  were  expressed  most  naturally  in  abrupt,  jagged,  forceful  figures, 
which  call  for  keenest  attention  and  thought  on  the  part  of  the  reader, 
but  leave  an  impression  on  the  mind  that  never  vanishes. 

In  his  use  of  literary  figures,  as  well  as  in  his  message,  Hosea  is  the 
most  original  of  all  the  Hebrew  prophets,  and  yet  he  is  to-day  one  of  the 
least  read  and  understood.  This  neglect  is  partially  due  to  the  rugged- 
ness  and  obscurities  of  his  style.  The  text  of  the  prophecy  has  also 
suffered  greatly  in  the  process  of  transmission.  Many  of  his  allusions 
are  to  events  otherwise  unrecorded  in  Israel's  history,  so  that  the  mod- 
ern reader  constantly  finds  himself  baffled  by  his  ignorance  of  the  facts 
to  which  the  prophet  alludes.  And  yet  of  all  the  prophets  Hosea  best 
rewards  careful  study.  In  the  text  adopted  above  most  of  the  passages 
containing  the  obscure  allusions  have  been  omitted,  and  those  which 
represent  best  the  prophet's  teachings  and  activity  during  the  years  of 
Israel's  rapid  decline  have  been  selected. 

II.  The  Quilt  of  Israel's  Prophets,  Priests  and  Rulers.  Hosea, 
like  Amos,  opens  the  main  body  of  his  addresses  with  a  sweeping  ar- 
raignment of  the  nation.  The  prophet,  as  the  spokesman  for  the 
plaintiff,  Jehovah,  states  in  detail  the  crimes  of  which  the  people  of  Israel 
are  guilty.  Honesty,  love  and  the  knowledge  of  God  are  lacking,  and 
in  their  place  are  hideous  crimes  condemned  by  the  moral  code  of  any 
race  or  age. 

With  true  insight  Hosea  states  that  the  responsibility  for  Israel's 
guilt  lies,  however,  not  primarily  with  the  common  people  but  with  the 
leaders  of  the  nation,  the  priests  and  the  prophets,  whft  in  failing  faith- 
fully to  instruct  the  people  have  proved  their  misleaders.  The  political 
leaders,  also,  are  intent  only  on  luxury  and  debauchery.     Little  won- 

94 


THE   GUILT  OF  ISRAEL'S   PROPHETS 

der,  therefore,  that  the  people  who  follow  their  example  are  corrupt. 
Priests,  prophets  and  rulers  prey  upon  the  people  and  are  so  blind  to 
all  warnings  or  corrections,  that  they  make  it  impossible  for  Jehovah 
to  deliver  the  guilty  nation. 

III.  The  Fatal  Lack  of  True  Repentance  and  Character.  In  his 
own  private  experience,  Hosea  had  learned  how  necessary  was  repent- 
ance, and  that  true  repentance  meant  far  more  than  mere  words  and  a 
shrinking  from  the  consequences  of  one's  evil  acts.  With  pathetic  sarcasm 
he  describes,  in  the  form  of  a  dialogue  between  the  people  and  Jehovah, 
the  false  popular  conception  of  repentance.  To  the  prevailing  belief 
that  no  fundamental  reform  is  required,  but  that  all  that  is  necessary  in  a 
time  of  disaster  is  to  turn  for  help  and  deliverance  to  the  God  of  their 
nation,  comes  Jehovah's  pathetic  rejoinder: 

What  can  I  make  of  you,  O  Ephraim, 
What  can  I  make  of  you,  O  Israel  ? 

Israel's  love  and  repentance  are,  alas,  like  the  fleecy  morning  clouds, 
utterly  lacking  in  content  and  permanence.  By  the  fearless,  unsparing 
words  of  his  prophets  Jehovah  has  endeavored  to  instil  in  the  minds 
of  the  people  a  true  conception  of  his  demands  and  to  make  clear  to 
them  the  crime  and  folly  of  their  acts.  By  severe  and  startling  judg- 
ments he  has  endeavored  to  impress  upon  them  his  supreme  teaching: 

It  is  love  I  delight  in  and  not  sacrifice. 

And  knowledge  of  God  and  not  burnt-offering. 

Yet  through  all  their  history  the  Israelites  have  disregarded  their  most 
solemn  obligations.  Falsehood,  murder,  highway  robbery,  instigated 
by  the  very  priests  who  were  charged  with  the  task  of  guarding  the  law 
and  of  teaching  the  people  what  is  right,  unspeakable  crimes,  even  at 
the  ancient  sanctuary  of  Bethel,  apostasy  and  gross  immorality,  testify 
to  the  need  of  a  fundamental  change  of  heart  and  reveal  the  insufficiency 
of  that  superficial  repentance  with  which  the  people  think  to  win  Je- 
hovah's favor.  Jehovah  is  eager  to  forgive;  but  how  can  he  when  he  is 
confronted  at  every  turn  by  public  and  private  crimes.  In  commercial 
and  civic  life  men  defraud  and  steal  under  the  guise  of  law  or  authority, 
while  on  the  throne  of  Israel  itself  there  sits  a  dissolute,  drunken  king 
(probably  Menahem  or  his  son  Pekahiah),  surrounded  by  a  group  of  cut- 
throats, sharing  his  debauchery  and  shame,  seeking  only  a  favorable 

95 


JEHOVAH'S  CHARGES  AGAINST  GUILTY  ISRAEL 

opportunity  to  wield  the  sword  of  the  assassin;  while  not  one  of  them 
thinks  for  a  moment  of  turning  to  Jehovah  in  penitence  or  for  guidance. 

IV.  The  Evidences  of  National  Degeneracy.  In  a  series  of  re- 
markable passages,  Hosea,  with  the  intimate  knowledge  of  a  patriot 
and  the  inspired  insight  of  a  prophet,  diagnoses  Israel's  malady.  His 
favorite  designation  of  Northern  Israel  is  by  the  name  of  the  larger  and 
leading  tribe,  Ephraim.  With  deep  yearning  and  sorrow  he  pronounces 
the  name  of  his  beloved  nation,  and  then  with  unshrinking  courage  and 
thoroughness  proceeds  in  a  few  epigrammatic  words  to  characterize 
the  evils  which  are  proving  its  destruction. 

As  a  clear-eyed,  fearless  statesman,  he  declares  that  one  of  the  funda- 
mental mistakes  in  Israel's  policy  is  its  vacillating  foreign  alliances. 
Ephraim  is  like  a  cake  unturned — burnt  on  the  one  side,  raw  on  the 
other.  No  consistent  policy  nor  trust  in  Jehovah  binds  together  all 
parts  of  the  nation.  Instead,  it  is  so  dominated  by  foreign  customs  and 
ideas  that  its  true  character  and  strength  remain  undeveloped.  Al- 
ready the  signs  of  national  decay  are  beginning  to  appear;  but,  saddest 
of  all,  the  nation  is  ignorant  of  its  actual  condition.  Like  a  silly  dove, 
they  make  alliances,  first  with  their  betrayers,  the  Egyptians,  and  then 
with  the  Assyrians,  their  deadliest  foes;  but  they  never  turn  with  true 
faith  and  contrition  to  the  God  who  has  tenderly  cared  for  them  through 
all  their  past.  Thus  they  compel  Jehovah,  whose  heart  burns  to  de- 
liver them,  to  become  instead  their  harsh  judge  and  to  execute  the  sen- 
tence which  he  is  forced  to  pronounce  upon  them.  Instead  of  trusting 
Jehovah,  they  put  their  faith  in  the  kings  whom  they  have  raised  up 
without  the  divine  approval,  and  in  the  idols  of  silver  and  gold  which 
they  have  set  up  as  the  objects  of  their  worship.  Thus  in  their  blindness 
they  are  sowing  the  wind  and  shall  soon  reap  a  whirlwind. 

V.  Hosea's  Attitude  Toward  the  Kingship  and  Idolatry.  Hosea 
puts  himself  on  record  as  absolutely  condemning  the  kings  of  Northern 
Israel,  not  because  he  was  opposed,  as  were  certain  of  his  later  spiritual 
disciples,  to  the  institution  of  the  kingship  itself,  but  rather  because  he 
realized  that  the  type  of  men  who  ruled  over  Northern  Israel  were  foes 
to  its  best  interests.  With  his  clear  spiritual  and  ethical  vision,  he  also 
saw  that  the  images  of  wood  overlaid  with  silver  and  gold,  which  had 
been  tolerated  by  the  earlier  prophets  even  in  the  temple  at  Jerusalem 
and  in  the  sanctuaries  of  Dan  and  Bethel,  were  harmful  rather  than 
helpful  to  the  cause  of  true  religion.  He  therefore  openly  declared  that 
the  sooner  they  are  chopped  up  by  the  hands  of  foreign  conquerors  the 
better  for  Israel's  faith. 

96 


THE  INEVITABLE  FATE  AWAITING  THE  NATION 

VI.  The  Inevitable  Fate  Awaiting  the  Nation.  Rosea,  like  Amos, 
after  his  searching  diagnosis  of  the  maladies  of  Northern  Israel,  saw- 
no  hope  of  the  nation's  ultimate  recovery.  Already  the  process  of  dis- 
solution had  begun.  The  strong  and  influential  position  which  Israel 
enjoyed  in  the  days  of  Jeroboam  II  had  been  lost.  Saddest  and  most 
significant  of  all,  the  nation  had  no  strong  virile  religious  faith  to  give 
strength  and  consistency  to  its  political  policy,  to  bind  together  all 
classes  in  the  community,  to  arouse  the  rulers  to  unselfish  and  patriotic 
activity,  and  to  guide  the  nation  through  its  present  and  future  perils. 
Thus,  Jehovah,  who  stood  ready  and  eager  to  deliver  a  truly  penitent 
people,  was  compelled  to  become  the  agent  of  Israel's  destruction. 
Hence,  as  a  prophet  who  faithfully  interpreted  existing  conditions  and 
tendencies,  Hosea,  though  with  breaking  heart,  was  forced  to  proclaim 
to  this  nation,  while  it  remained  in  its  attitude  of  defiant  unrepentance, 
an  unmitigated  message  of  doom. 


§LXXI.  JEHOVAH'S  TENDER  LOVE  FOR  HIS  PEOPLE 

When  Israel  was  young,  then  I  began  to  love  him,  i.  Je- 

And  out  of  Egypt  I  called  his  sons.  fovT^'" 

The  more  I  called  them  ?aeV^' 

The  further  they  went  away  from  me.  [nfidd- 

They  kept  sacrificing  to  Baalim  (gog 

And  making  offerings  to  images.  **  ^  *) 

Yet  it  was  I  who  taught  Ephraim  to  walk,  2.  His 

Taking  them  up  in  my  arms ;  tender 

But  they  did  not  know  that  I  healed  them.  SSd 

With  humane  cords  I  ever  drew  them,  fSS" 

With  bands  of  love.  o^  the 
And  I  was  to  them  as  one  who  lifts  up  the  yoke  from  l^^*) 

off  their  jaws, 
And  bending  toward  them,  I  gave  them  food  to  eat. 

They  must  return  to  the  land  of  Egypt,  3.  The 

Or  Assyria  will  be  their  king ;  STent^' 

For  they  have  refused  to  return  to  me.  ^Tt 

Therefore  the  swords  shall  whirl  in  their  cities,  de-^^^ 

And  shall  devour  in  their  fortresses ;  sf.^^s 

97 


JEHOVAH'S  TENDER  LOVE  FOR  HIS  PEOPLE 

For  my  people  are  bent  in  rebelling  against  me, 
And  upon  the  Baalim  they  call  with  one  accord. 

4.  The    How  can  I  give  thee  up,  0  Ephraim!   how  can  I  give  thee 

pr^pt-  over,  0  Israel! 

of  the     How  am  I  to  give  thee  up  as  Admah !  make  thee  like  Zeboim ! 

he^rt^of  My  heart  asserts  itself ; 

(?75  My  sympathies  are  all  aglow. 

I  will  not  carry  into  effect  the  fierceness  of  my  anger ; 

I  will  not  turn  to  destroy  Ephraim. 

For  God  am  I,  and  not  man, 

Holy  in  the  midst  of  thee,  therefore  I  will  not  consume. 

6.  The  Return,  0  Israel,  to  Jehovah  thy  God ; 

et's'ex'-  For  thou  hast  stumbled  through  thine  iniquity. 

horta-  xake  words  with  thee, 

^(141.3..  And  return  to  Jehovah  thy  God. 

6.  Peo-  Say  to  him : 

P-t^  Do  thou  wholly  pardon  iniquity  and  let  us  receive 

^a?don  favor ; 

?^*  ^)  And  thus  we  will  pay  the  fruit  of  our  lips ; 

For  in  thee  the  orphan  finds  mercy. 

7.  God  Assyria  will  not  save  us ; 

£one  ^Q  ^iU  not  ride  upon  horses  [to  Egypt] ; 

Mive  And  we  will  no  more  say,  *  Our  God,' 

^*^  ^  To  the  work  of  our  hands. 


8.  Je-  I  will  heal  their  apostasy, 

aponse:  Nqw  that  my  anger  is  turned  away  from  them 

pardon  I  will  be  as  dew  to  Israel. 

(1.6.) 

9^su-  He  shall  blossom  as  the  lily 

Sve  "  And  he  shall  strike  in  his  roots  like  Lebanon. 

^l^'y  And  his  saplings  shall  spread  out, 

(*''-')  And  his  beauty  shall  be  like  that  of  the  olive  tree. 


THE  REVELATION  OF  JEHOVAH'S  LOVE 

They  shall  return  and  dwell  in  my  shadow,  lo. 

And  they  shall  live  well  watered  like  a  garden,  ^f^^' 

And  they  shall  sprout  like  the  vine.  tion 

Their  renown  shall  be  like  that  of  the  wine  of  Lebanon.  nSw^ 

(') 

Ephraim — what  more  hath  he  to  do  with  idols!  n.  di 

It  is  I  [Jehovah]  who  respond  to  him  and  look  after  him.  ^j.^f 

I  am  like  an  evergreen  cypress ;  vision 

From  me  is  thy  fruit  found.  evW 


I.  The  Revelation  of  Jehovah's  Love  in  the  Past.  For  a  prophet 
like  Hosea  the  announcement  of  doom  could  not  be  his  only  or  final 
message  to  the  race.  Beyond  and  above  the  errors  and  crimes  and  in- 
fidelity of  the  present,  he  clearly  saw  a  divine  love  which  never  ceased 
and  which  was  ever  eager  to  find  expression  not  in  discipline  and 
judgment,  but  by  conferring  peace  and  joy  and  prosperity.  In  the 
classic  eleventh  chapter  of  his  prophecy,  Hosea  interprets  Israel's  past 
as  it  had  never  been  interpreted  before:  Jehovah's  loving  care  for  his 
people  began  with  this  period  of  the  Egyptian  bondage.  From  that 
time  through  all  their  history,  at  every  hour  of  need,  Jehovah  had  been 
present  to  help  his  people.  As  a  father  teaches  a  little  child  to  walk, 
so  Jehovah  instructed  the  infant  nation.  When  they  fell  and  suffered 
calamity,  he  gathered  them  up  in  his  arms  and  comforted  them.  Not 
by  discipline  and  stern  compulsion,  but  by  loving  deeds  and  gentle  per- 
suasion he  sought  to  guide  his  people  in  the  way  they  should  go.  When 
they  were  wearied  by  the  heavy  burdens  of  life,  Jehovah,  like  the  hu- 
mane ox-driver,  at  the  first  favorable  moment  released  them  from  their 
burdensome  but  necessary  yoke,  and  gave  them  that  food  which  was 
needed  to  revive  their  strength. 

II.  God's  Passionate  Desire  to  Forgive.  Yet  Hosea  could  not 
forget  that  from  their  earliest  history  the  Israelites  had  been  bhnd  and 
unappreciative.  The  more  glory  and  prosperity  Jehovah  bestowed 
upon  them,  the  more  they  turned,  in  their  ignorance  and  thoughtless- 
ness, to  the  worship  of  heathen  gods.  Their  history  had  been  one  long, 
sad  record  of  apostasy  and  ingratitude.  In  view  of  all  their  oppor- 
tunities and  enlightenment  their  guilt  was  as  great  as  that  of  the  ancient 
Canaanite  cities  in  the  Jordan  plain,  and  merited  a  like  punishment. 

And  yet,  as  Hosea  contemplated  the  awful  judgment,  his  heart  was 
overwhelmed  with  a  wave  of  divine  pity.  Through  his  lips  Jehovah's 
overmastering  love  for  his  people  asserts  itself,  even  in  opposition  to  the 

99 


need 


JEHOVAH'S  TENDER  LOVE  FOR  HIS  PEOPLE 

demands  of  strict  justice.  The  infiniteness  of  the  divine  love,  in  con- 
trast to  that  of  finite  man,  stands  clearly  revealed.  Even  in  the  face 
of  Israel's  guilt  and  ingratitude,  Jehovah's  divine  pity  compels  him  to 
give  Israel  still  another  opportunity  to  turn  from  its  mistakes  and 
crimes. 

III.  The  Prayer  of  True  Repentance.  The  authorship  of  the  last 
chapter  of  Hosea  has  been  questioned  by  recent  commentators.  By 
many  it  is  now  regarded  as  a  later  addition  by  a  spiritual  disciple  of 
Hosea,  for  it  seems  to  destroy  the  force  of  the  prophet's  previous  warn- 
ing. Its  theme  of  repentance  is,  however,  that  which  is  most  character- 
istic of  Hosea's  message  as  a  whole.  In  the  form  of  a  dialogue  between 
the  nation  and  Jehovah,  it  puts  on  the  lips  of  the  people  the  prayer  of 
contrition  which  the  prophet  was  eager  to  have  them  utter.  The  words 
of  Jehovah  express  in  the  highly  figurative,  poetic  language,  what  would 
be  his  glad  response  to  a  true  prayer  of  penitence  and  faith. 

The  opening  stanza  contains  the  prophet's  call  to  the  nation  to  re- 
pent, and  introduces  the  prayer  which  he  would  thus  teach  his  nation 
to  pray.  The  sole  basis  of  the  petition  is  Jehovah's  readiness  to  show 
mercy  to  those  who  come  to  him  in  need  of  help.  The  petitioners  bring 
him  no  sacrificial  offering,  but  words  of  penitence  and  a  frank  confession 
of  the  mistakes  of  the  past.  At  last  they  had  learned  that  alliances 
with  Assyria  and  Egypt  could  not  help  them;  no  longer  would  they  pay 
homage  to  heathen  idols;  but  in  their  deep  humility  and  need  they 
simply  crave  Jehovah's  pardon. 

rV.  The  Divine  Response.  The  God  who  is  revealed  by  the  re- 
sponse is  the  God  proclaimed  by  Hosea.  Jehovah  promises  not  only 
to  forgive  but  to  heal  the  effects  of  their  long  years  of  apostasy  and  to 
love  them  with  a  love  which  only  the  Infinite  Father  can  bestow.  Now 
that  it  is  unnecessary  for  him  to  express  his  love  in  stern  discipline,  he 
will  confer  upon  them  the  rich  material  blessings  which  he,  as  the  God 
of  nature,  is  able  to  command.  Healed  of  their  diseases  and  sins  and 
restored  to  Jehovah's  favor,  the  nation  shall  rapidly  develop  in  char- 
acter and  strength.  The  memory  of  the  days  when  Ephraim  worshipped 
idols  shall  be  like  a  hideous  nightmare;  for  now  the  nation  shall  find 
in  Jehovah  the  satisfaction  of  its  every  desire.  Like  the  ever-green  cy- 
press, the  perennial  symbol  of  life  and  life-giving  power,  Jehovah  will 
overshadow  and  guard  his  people. 

V.  Hosea's  Personality.  The  sermons  of  Hosea  reveal  one  of  the 
most  marvellous  personalities  in  all  history.  Perhaps  the  most  strik- 
ing characteristic  is  its  remarkable  combination  of  strength  and  tender- 

100 


HOSEA'S   PERSONALITY 

ness,  of  courage  and  sensitiveness,  of  knowledge  and  intuition.  No 
patriot  ever  denounced  the  leaders  and  crimes  of  his  nation  with  more 
vigor  and  feariessness.  With  all  the  vehemence  and  boldness  of  Amos, 
he  pointed  out  the  inevitable  consequences  of  the  acts  which  were  being 
committed  by  the  men  to  whom  he  spoke  face  to  face.  His  analysis 
of  the  political  and  social  conditions  of  his  day  reveals  an  astonishing 
blending  of  scientific  accuracy  and  acumen  with  inspired  insight.  His 
intimate  acquaintance  with  the  history  and  literature  of  his  race  indi- 
cates that  Hosea  was  a  keen  student  of  the  past  as  well  as  the  present. 
It  is  clear,  therefore,  that,  measured  by  the  broadest  standards,  he  was 
one  of  the  best  educated  men  of  his  day;  but  unlike  Amos,  he  appears 
to  have  been  familiar  with  literature,  as  well  as  with  life. 

The  other  deeper  and  still  more  attractive  qualities  in  Hosea's  char- 
acter were  developed,  not  from  contact  with  books  or  with  men,  but  in 
the  painful  school  of  affliction.  He  who  had  loved  so  intensely  and  un- 
selfishly, was  able,  as  no  man  before  him,  to  appreciate  the  nature  of 
God's  infinite  love.  He  who  had  loved  deeply  one  who  had  sinned  had 
learned  to  know  what  pain  sin  brought  to  the  one  who  loved  the  sinner. 
He  had  also  learned  in  the  hour  of  his  affliction  what  it  was  to  turn  to 
God  for  help  and  what  the  consciousness  of  God's  love  meant.  Re- 
ligion was  for  him  the  commanding  factor  in  all  life;  and  in  his  thought 
and  teaching  the  centre  of  all  religion  and  the  universe  was  a  God  of 
love.  From  this  point  of  view  alone  is  it  possible  to  understand  Hosea 
and  his  universal  message.  Having  received  this  heavenly  vision,  he 
saw  all  else  in  new  and  true  proportions. 

VI.  Hosea's  Teachings  Regarding  God.  Hosea's  theology  was 
exceedingly  simple  because  he  stood  so  near  to  the  heart  of  God.  The 
divine  justice,  which  Amos  had  emphasized  so  strongly  and  so  truly, 
became  in  the  light  of  Hosea's  broader  vision  but  the  expression  of 
divine  love  in  dealing  with  ignorant,  defiant  sinners.  Like  all  the 
prophets,  he  found  no  blind  chance  ruling  in  the  affairs  of  men.  For 
him  there  were  only  two  forces  in  all  the  universe:  the  one  was  love — 
divine  in  its  origin  and  effects;  the  other  was  sin,  whether  born  of 
human  ignorance  or  deliberate  wrong-doing.  The  history  of  the  past 
was  but  a  record  of  God's  endeavor,  through  the  varied  experiences  of 
life  and  by  a  gradual  process  of  training,  to  free  men  from  the  bondage 
of  sin  and  to  lead  them  into  intelligent  appreciation  of  his  loving  charac- 
ter and  purpose. 

Hosea  was  also  the  first  to  appreciate  fully  that  the  development  of 
the  perfect  nation  or  the  perfect  man  was  a  gradual,  educational  process. 

101 


JEHOVAH'S  TENDER  LOVE  FOR  HIS  PEOPLE 

The  people  "were  being  destroyed  for  lack  of  knowledge"  and  the 
priests  were  denounced  because  they  had  ''rejected  knowledge  and 
forgotten  the  instruction  of  their  God."  Repeatedly  Hosea  seemed  to 
say,  If  men  but  knew  God  and  the  real  nature  of  his  demands,  to  sin 
would  be  impossible. 

While  Amos  appears  to  have  condemned  the  forms  of  religious  wor- 
ship as  useless,  Hosea  denounced  the  religious  formalism  of  his  day 
simply  because  it  was  misdirected.  For  him  true  religion  and  the  wor- 
ship of  Jehovah  was  the  mainspring  of  all  human  activity.  Israel  was 
drifting  on  to  its  ruin  because  it  lacked  an  intelligent,  commanding  faith. 
The  heinous  social  and  moral  crimes  of  his  day  he  traced  to  the  same 
lack  in  the  lives  of  his  fellow-countrymen. 

With  his  supreme  conception  of  God's  character  and  purpose,  it 
was  also  inevitable  that  Hosea  should  paint  true  and  glorious  pictures  of 
the  future.  The  sin  and  disasters  of  the  present,  he  taught,  were  but 
passing.  The  real  life  of  men  was  destined  to  be  far  different.  Health 
and  peace  and  material  well-being,  as  well  as  the  higher  spiritual  bless- 
ings, were  the  ultimate  goal  toward  which  God  was  leading  mankind. 

VII.  Hosea's  Place  Among  the  World's  Religious  Teachers. 
Measured  in  the  light  of  his  times  and  by  his  influence  upon  the  prophets 
who  succeeded  him,  Hosea  was  the  most  original  and  constructive  of 
all  the  religious  teachers  who  appeared  before  the  exile.  The  prophet 
Isaiah  constantly  draws  inspiration  from  his  impassioned  words. 
Jeremiah  not  only  reiterates  his  teachings,  but  also  frequently  uses 
Hosea's  striking  figures.  The  II  Isaiah  builds  his  magnificent  teach- 
ings squarely  on  the  foundations  laid  by  Hosea.  Hosea's  condemna- 
tion of  the  worship  at  the  local  sanctuaries  and  his  supreme  doctrine  of 
love  and  kindness  toward  man  and  all  of  God's  creatures,  reappear  in 
many  of  the  enactments  found  in  the  prophetic  law-book  of  Deuteronomy. 
His  teachings  regarding  the  love  of  God,  the  character  and  effects  of 
sin,  the  necessity  of  repentance,  God's  readiness  to  forgive,  and  the  duty 
of  love  and  kindness  from  man  to  man,  are  the  essence  of  that  gospel 
which  Jesus  proclaimed  to  all  the  world.  Like  the  great  Teacher  of 
Nazareth,  Hosea's  method  was  positive.  Although  he  could,  when  oc- 
casion demanded,  bitterly  denounce  the  existing  evils,  he  ever  held  up 
before  his  people  the  positive  goal,  the  fulness  of  life,  that  perfect 
harmony  which  will  prevail  when  God's  loving  will  is  done  on  earth 
as  it  is  in  heaven. 


102 


THE  FATE  OF  NORTHERN   ISRAEL 


§  LXXII.     THE  FATE  OF  NORTHERN  ISRAEL 

In  the  thirty-eighth  year  of  Azariah  king  of  Judah,  Zecha-  i.  zech- 
riah  the  son  of  Jeroboam  began  to  reign  in  Samaria,  and  he  p^gjy 
reigned   six  months.     And   he   did   that  which   displeased  and 
Jehovah,  as  his  fathers  had  done;   he  did  not  depart  from  (iTkks. 
the  sins  of  Jeroboam  the  son  of  Nebat  with  which  he  led   ^^^'"^ 
Israel  into  sin.     And  Shallum  the  son  of  Jabesh  conspired 
against  him,  and  put  him  to  death  in  Ibleam  and  became 
king  in  his  place. 

Shallum  the  son  of  Jabesh,  began  to  reign  in  the  thirty-  2.  Men- 
ninth  year  of  Uzziah  king  of  Judah;    and  he  reigned  one  con^^ 
month  in  Samaria.     Then  Menahem  the  son  of  Gadi  went  ^.^l\f.^y 
up  from  Tirzah  and  came  to  Samaria  and  put  Shallum  the 
son  of  Jabesh  to  death  in  Samaria,  and  became  king  in  his 
place.     Now  the  other  acts  of  Shallum  and  his  conspiracy 
which  he  made,  are  already  recorded  in  the  Chronicles  of 
the  Kings  of  Israel. 

Then  Menahem  smote  Tappuah,  and  all  who  were  in  it  3.  Hig 
and  in  its  entire  territory  from  Tirzah  on;  because  they  did  "s'J®^*^ 
not  open  the  gates  to  him  he  smote  it,  and  all  the  women 
in  it  with  child  he  ripped  up. 

During  his  days    Pul  [Tiglath-pileser  IV]  the    king   of  4.  Trib- 
Assyria,  invaded   the   land.     And   Menahem   gave    Pul    a  t%-° 
thousand  talents  of  silver,  that  he  might  help  him  to  es-  ^^^^^j. 
tablish  his  sway  over  the  kingdom.     And  Menahem  com-  q^-^<^) 
manded  all  Israel,  even  all  the  men  of  wealth,  to  give  to 
the  king  of  Assyria  each  fifty  shekels  of  silver.     So  the 
king  of  Assyria  turned  back  and  remained  no  longer  in 
the  land. 

Now  the  other  acts  of  Menahem  and  all  that  he  did,  are  5.  Hia 
they  not  recorded  in  the  Chronicles  of  the  Kings  of  Israel?  pf^ 
And  Menahem  slept  with  his  fathers,  and  Pekahiah  his  son 
became  king  in  his  place. 

In  the  fiftieth  year  of  Azariah  king  of  Judah,  Pekahiah  e.Pe- 
the  son  of  Menahem  became  king  over  Israel  in  Samaria,  ^^^'f 
and  reigned  two  years.     And  Pekah  the  son  of  Remaliah,  spir- 
his  captain,  conspired  against  him  and  smote  him  in  Sa-  (j^^'m-m) 
maria  in  the  castle  of  the  royal  palace ;  and  with  him  were 

103 


THE  FATE   OF  NORTHERN  ISRAEL 

fifty  Gileadites;  and  he  slew  him  and  became  king  in  his 
place.  Now  the  other  acts  of  Pekahiah  and  all  that  he  did 
are  already  recorded  in  the  Chronicles  of  the  Kings  of  Israel. 

7.  Hi3  In  the  fifty-second  year  of  Azariah  king  of  Judah,  Pekah 
^Sf^^     the  son  of  Remaliah  began  to  reign  over  Israel  in  Samaria 

and  reigned  twenty  [two]  years. 

8.  As-  During  the  days  of  Pekah  king  of  Israel  Tiglath-pileser 
Syrian  jjjjjg  ^f  Assyria  came  and  captured  Ijon,  Abel-beth-maacah, 
quests    Janoah,  Kedesh,  Hazor,  Gilead,  and  Galilee,  all  the  land 

of  Naphtali,  and  carried  their  inhabitants  captive  to 
Assyria. 

9.  Ho-  Then  Hoshea  the  son  of  Elah  made  a  conspiracy  against 
Jon-^  Pekah  the  son  of  Remaliah  and  put  him  to  death  and  became 
(Po'^«)^   king  in  his  place  in  the  twentieth  year  of  Jotham  the  son 

of  Uzziah.  Now  the  other  acts  of  Pekah  and  all  that  he 
did  are  already  recorded  in  the  Chronicles  of  the  Kings  of 
Israel. 

10.  Hia  In  the  twelfth  year  of  Ahaz  king  of  Judah,  Hoshea  the 
S^sion  son  of  Elah  began  to  reign  in  Samaria  over  Israel  and 
(171  »)    reigned  nine  years.     Against  him  came  Shalmaneser  king 

of  Assyria ;  and  Hoshea  became  subject  to  him  and  brought 
him  tribute. 

11.  His  But  when  the  king  of  Assyria  found  Hoshea  guilty  of 
itbd-  conspiracy — for  he  had  sent  messengers  to  Sewe  king  of 
lion  Egypt  and  brought  no  tribute  to  the  king  of  Assyria,  as 
^*^         he  had  done  each  year  before — the  king  of  Assyria  shut  him 

up  and  confined  him  in  prison. 

12.  In  the  fourth  year  of  Hezekiah — that  is  the  seventh  year 
P^^\     of  King  Hoshea  the  son  of  Elah  of  Israel — Shalmaneser 

fall  of  p  ^  ^  ^  jt.j*. 

sa-        king  of  Assyna  came  up  against  Samana  and  besieged  it. 

ol"^")  At  the  end  of  three  years  they  conquered  it;  in  the  sixth 
year  of  Hezekiah — that  is  the  ninth  year  of  Hoshea  king  of 
Israel — was  Samaria  captured.  And  the  king  of  Assyria 
carried  the  Israelites  away  captive  and  placed  them  in  Halah 
and  on  the  Habor,  the  river  of  Gozan,  and  in  the  cities  of  the 
Medes. 

13.  For-  Then  the  king  of  Assyria  brought  people  from  Babylon, 
f^^,  Cuthah,  Awa,  Hamath,  and  Sepharvaim,  and  settled  them 
msts  instead  of  the  Israelites  in  the  cities  of  Samaria.  And  they 
^"  ^^     took  possession  of  Samaria  and  dwelt  in  its  cities. 

104 


THE  INVASION  OF  TIGLATH-PILESER  IV 

Now  at  the  beginning  of  their  dwelling  there  they  did  u. . 
not  revere  Jehovah.     Therefore  Jehovah  sent  lions  among  J^^gf 
them,  which  were  continually  killing  some  of  them.     So  io^s 
when  it  was  told  the  king  of  Assyria,  saying,  The  nations  ^"p 
which  you  have  carried  away  and  settled  in  the  cities  of  ^*^'"^ 
Samaria  do  not  know  the  law  of  the  god  of  the  land ;  there- 
fore he  hath  sent  lions  among  them,  and  now  they  are 
slaying  them  because  they  do  not  know  the  law  of  the  god 
of  the  land,   the  king  of  Assyria  gave   command.   Carry 
thither  one  of  the  priests  whom  I  brought  from  there ;   and 
let  him  go  and  dwell  there  and  let  him  teach  them  the  law 
of  the  god  of  the  land.     So  one  of  the  priests,  whom  they  had 
carried  away  from  Samaria,  came  and  dwelt  in  Bethel  and 
taught  them  how  they  should  revere  Jehovah. 

But  each  of  the  peoples  had  made  gods  of  their  own  and  i5. , 
set  them  up  in  temples  of  the  high  places  which  the  Samari-  JJxed 
tans  had  made,  each  people  in  their  cities  in  which  they  Jj^j- 
dwelt:  the  men  of  Babylon  had  made  an  image  of  Succoth-  and 
benoth,  and  the  men  of  Cuth  had  made  Nergal,  and  the  men  ylh^re- 
of  Hamath  had  made  Ashima,  and  the  Awites  had  made  J^flS^ij 
Nibhaz  and  Tartak ;  and  the  Sepharvites  burnt  their  children 
in  the  fire  to  Adrammelech  [Adar  is  king]  and  Anammelech 
[Anu  is  king]  the  gods  of  Sepharvaim.     But  when  they 
began  to  revere  Jehovah  they  made  for  themselves  from 
their  own  number  priests  of  the  high  places,  who  sacrificed 
for  them  in  the  temples  of  the  high  places.     Thus,  while 
they  revered  Jehovah,  they  also  served  their   own   gods, 
after  the  manner  of  the  nations  from  which  they  had  been 
carried  away.     To  this  day  they  do  according  to  the  earlier 
custom.     So  while  these  peoples  revered  Jehovah,  they  also 
served  their  graven  images;    their  children  likewise,  and 
their  children's  children — as  did  their  fathers,  so  do  they 
to  this  day. 

I.  The  Invasion  of  Tiglath=pileser  IV.  The  fundamental  weak- 
ness and  decay  in  Northern  Israel  were  revealed,  as  Amos  and  Hosea 
had  predicted,  when  Assyrian  armies  began  to  overrun  Palestine.  Tig- 
lath-pileser  IV,  who  is  designated  in  the  biblical  narrative  by  his  Baby- 
lonian name  Pul  {Pulu),  injected  new  energy  into  the  Assyrian  empire. 
He  rose  as  the  champion  of  the  agricultural  classes  against  the  cities 

105 


THE  FATE   OF  NORTHERN  ISRAEL 

and  against  the  priests  who  had  largely  absorbed  the  wealth  and  resources 
of  the  empire.  Tiglath-pileser  not  only  founded  a  new  dynasty  but 
widely  extended  the  territory  and  prestige  of  Assyria  in  the  north  and 
west.  In  738  B.C.,  almost  before  Hosea  had  ceased  speaking,  Assyrian 
armies  invaded  Northern  Israel.  Menahem  saved  his  kingdom  from 
attack  by  accepting  the  rule  of  Assyria  and  by  paying  an  exceedingly 
heavy  tribute. 

In  submitting  so  readily  to  the  Assyrians,  Menahem  and  his  son 
Pekahiah  were  evidently  regarded  as  traitors  by  the  majority  of  the 
Israelites.  The  burden  of  the  foreign  tribute,  which  rested  chiefly  on 
the  men  of  wealth,  was  exceedingly  onerous,  so  that  when  Pekah,  a 
certain  Gileadite,  rose  (about  736  B.C.)  against  the  house  of  Menahem 
and  slew  Pekahiah,  he  met  with  little  opposition.  The  new  king 
joined  with  Rezin,  king  of  Damascus,  in  forming  a  coalition  against  the 
Assyrians  {cf.  for  a  fuller  statement  of  conditions  in  Judah,  §  LXXVI). 
This  conspiracy,  however,  soon  drew  the  armies  of  Tiglath-pileser  to 
Palestine.  The  territory  of  Damascus  was  overrun,  and  in  732  B.C. 
this  proud  rival  of  Northern  Israel  was  completely  crushed  by  the  As- 
syrians. In  734,  during  the  same  campaign,  Tiglath-pileser  invaded 
and  conquered  the  territory  of  Northern  Israel  as  far  as  the  Jordan  and 
the  plain  of  Esdraelon,  annexing  it  to  the  great  empire.  The  Assyrian 
king  also  states  that  "the  house  of  Omri — the  whole  of  its  inhabitants, 
together  with  their  possessions  I  deported  to  Assyria.  Pekah,  their 
king,  I  slew.  Hoshea  I  appointed  over  them.  Ten  [talents  of  gold, 
one  thousand  talents  of  silver]  I  received  from  them." 

II.  The  Reign  of  Hoshea  and  the  Fall  of  Samaria.  The  biblical 
narrative  states  that  before  Tiglath-pileser  had  completed  the  conquest 
of  Northern  Israel,  a  certain  native  Israelite,  Hoshea,  conspired  against 
Pekah.  Evidendy  as  a  reward  for  slaying  the  rebel  Pekah,  Hoshea  was 
made  vassal  king  of  the  little  province  of  Samaria.  For  six  years  the 
Assyrian  tribute  was  faithfully  paid,  but  at  last  the  anti-Assyrian  feeling 
in  Samaria,  Tyre  and  in  other  Palestinian  cities  influenced  him  to  rebel. 
The  Egyptians  also,  who  dreaded  their  eastern  rival  Assyria,  were  ever 
eager  to  incite  the  intervening  states  of  Palestine  to  rebellion.  The  hope 
that  the  Egyptians  would  deliver  them  alone  explains  the  folly  of  the 
Israelites  in  daring  to  defy  the  power  of  Assyria.  Egypt,  however, 
proved  of  no  avail  before  the  Assyrian  army  which  soon  shut  up  Hoshea 
in  his  capital  Samaria.  Owing  to  the  natural  strength  of  this  northern 
capital  and  the  desperation  of  its  defenders,  they  were  able  to  maintain 
the  siege  for  three  years.     Before  Samaria  fell,  late  in  722  B.C.,  a  new 

106 


REIGN  OF  HOSHEA  AND  FALL  OF  SAMARIA 

king,  Sargon,  came  to  the  throne  of  Assyria.  He,  however,  carried  on 
energetically  the  foreign  policy  of  his  predecessors,  and  Samaria  was 
annexed  to  the  Assyrian  empire. 

III.  The  Fate  of  the  Northern  Tribes.  Sargon,  the  conqueror  of 
Samaria,  has  given  in  his  annals  a  very  definite  statement  regarding  the 
fate  of  the  conquered:  "In  the  beginning  of  my  reign  and  in  the  first 
year  of  my  rule  ...  I  besieged  Samaria  and  conquered  it.  Twenty- 
seven  thousand,  two  hundred  and  ninety  of  its  inhabitants  I  carried  into 
captivity;  fifty  of  their  chariots  I  carried  away  from  there  [to  add  to] 
my  royal  fighting  force.  ...  I  restored  it  again  and  gave  it  more  popu- 
lation than  formerly.  I  settled  there  people  from  the  lands  that  I  had 
conquered.  I  appointed  my  officers  as  governors  over  them.  Tribute 
and  customs,  like  those  of  the  Assyrians,  I  imposed  upon  them." 

The  policy  of  deporting  rebellious  peoples  and  settling  them  in  dis- 
tant parts  of  the  empire  was  instituted  by  Tiglath-pileser  IV.  Its  ob- 
ject was  to  remove  the  leaders,  both  civil  and  religious,  and  all  who 
might  be  active  in  stirring  up  future  rebellions,  and  thus  to  insure  the 
complete  submission  of  the  people  who  were  left  behind.  The  bibli- 
cal narrative  suggests  that  the  deported  Israelites  were  settled  at  three 
different  points.  Halah  has  not  yet  been  identified.  Habor,  in  the 
province  of  Gozan,  was  one  of  the  northern  tributaries  of  the  Euphrates 
in  southern  Mesopotamia.  The  territory  of  the  Medes  was  to  the 
north  and  northeast  of  Assyria. 

In  the  light  of  these  facts  and  the  familiar  history  of  the  Samaritans, 
it  is  clear  that  the  popular  modern  tradition  that  the  ten  tribes  of  Israel 
were  lost  is  entirely  without  foundation.  The  small  groups  of  nine  or 
ten  thousand  colonists,  which  were  settled  in  different  parts  of  the  As- 
syrian empire,  were  doubtless  in  time  assimilated  by  the  different  peoples 
among  whom  they  settled.  The  racial  instinct  and  the  popular  faith 
of  Israel  were  not  at  this  time  sufficiently  strong  to  preserve  the  integ- 
rity of  these  widely  scattered  groups  of  exiles.  If  any  did  remain  loyal 
to  their  race  and  religion,  they  probably  found  their  way  in  time  back 
to  Israel  or  else  assimilated  with  the  later  Judean  exiles.  The  twenty 
seven  thousand,  two  hundred  and  ninety  captives,  who,  according  to  the 
annals  of  Sargon,  were  transported  at  this  time,  constituted  only  a 
small  fraction  of  the  total  population  of  Northern  Israel.  The  greater 
captivity  had  come  in  734  B.C.,  when  Tiglath-pileser  IV  conquered 
northern  and  eastern  Israel  as  far  south  as  the  plain  of  Esdraelon.  But 
even  though  the  leaders  were  deported,  the  peasants  and  common  peo- 
ple remained  to  till  the  land  and  occupy  the  cities. 

107 


THE  FATE  OF  NORTHERN  ISRAEL 

IV.  The  Origin  of  the  Samaritans.  The  biblical  narrative  states 
that  Sargon  brought  colonists  from  Babylonia  and  other  parts  of  his 
empire  to  take  the  place  of  the  leaders  who  had  been  deported  from 
the  province  of  Samaria.  Babylon  and  Kutu,  and  possibly  Sippar  on 
the  middle  Euphrates,  may  be  identified  as  the  cities  from  which  these 
colonists  were  brought.  Another  band  of  captives  from  Hamath  in 
northern  Syria  was  also  brought  at  this  time  to  Samaria.  Ezra  4^-  ^° 
speaks  of  colonists  introduced  by  the  later  Assyrian  kings,  Esarhaddon 
and  Ashurbanipal.  Sargon  also  refers  to  a  rebellion  in  720  B.C.,  two 
years  after  the  fall  of  the  city,  in  which  the  people  of  Samaria  partici- 
pated. It  is  probable,  therefore,  that  the  colonists  mentioned  in  the 
biblical  narrative  were  not  all  imported  at  once  but  at  different  times 
during  the  next  two  or  three  decades. 

Although  Northern  Israel  ceased  henceforth  to  be  an  independent 
state  and  was  merged  into  the  Assyrian  empire,  the  older  Hebrew  popu- 
lation remained  and  soon  assimilated  the  foreign  colonists.  The  bibli- 
cal narrative  states  that  in  time  the  foreign  colonists  themselves  desired 
to  worship  the  God  of  the  land,  and  that  a  Hebrew  priest  was  sent  to 
instruct  them  in  the  religion  of  Jehovah.  The  later  history  of  the 
Samaritans  indicates  clearly  that  Jehovah  continued  to  be  worshipped 
at  the  high  places  in  the  north.  The  blending  with  the  foreign  cults 
was  easy  because  the  popular  religion  of  Jehovah  in  the  north  at  this 
time  still  retained  many  of  the  old  heathen  ideas  and  institutions.  As 
the  biblical  historian  states,  this  blending  with  the  foreign  religions  gave 
to  the  faith  and  customs  of  the  Samaritans  many  heathen  elements 
which  they  long  continued  to  retain. 

The  mingling  with  foreign  blood  also  affected  the  character  of  the 
Samaritans  themselves.  The  primary  aim  of  the  Assyrians  was  realized; 
for  at  this  time  the  spirit  of  the  Northern  Israelites  was  broken.  Be- 
fore the  many  conquerors,  who  in  succeeding  ages  swept  over  Palestine, 
the  Samaritans,  as  a  rule,  readily  submitted  and  thus  escaped  the  rigors 
of  siege  and  bloody  conquest.  The  result  was  that  they  prospered 
under  foreign  dominance,  while  the  power  of  their  Jewish  kinsmen  to 
the  south  was  repeatedly  broken.  These  facts  doubtless  explain  why 
through  all  the  ages  the  Samaritans  have  sur\^ived.  A  little  group  of 
them,  less  than  a  hundred,  still  live  together  at  Nablus,  the  ancient 
Shechem,  under  the  shadow  of  their  sacred  mountain  Gerizim,  and 
worship  Jehovah  as  did  their  ancestors  at  the  same  holy  site.  Of  all 
the  many  petty  peoples  which  lived  in  Palestine  in  ancient  times,  they 
alone  remain. 

108 


THE  DOWNFALL  OF  NORTHERN  ISRAEL 

V.  Causes  of  the  Downfall  of  Northern  Israel.  The  fall  of 
Northern  Israel  was  far  more  than  a  fulfilment  of  the  predictions  of 
Amos  and  Hosea.  Indeed,  if  the  aims  for  which  these  prophets  so 
earnestly  labored  had  been  realized,  the  northern,  like  the  southern 
kingdom,  would  have  survived  the  Assyrian  crisis  through  which  each 
was  passing.  Rather,  the  fate  of  Israel  was  a  signal  demonstration  of 
the  truth  of  the  political,  social  and  moral  principles  which  their  faith- 
ful prophets  had  proclaimed.  Viewed  in  the  broad  perspective  of  his- 
tory, it  is  clear  that  the  final  catastrophe  came,  as  the  prophets  had  pre- 
dicted, because  the  nation  lacked  responsible  and  patriotic  leaders,  a 
stable  and  wise  foreign  policy,  and  sympathy  and  cooperation  between 
class  and  class.  The  degenerate  Canaanite  cults  had  sapped  the  men- 
tal, physical  and  moral  vigor  of  the  race.  No  strong  national  religion 
united  and  inspired  rulers  and  people.  Like  a  silly  dove,  they  trusted  to 
foreign  alliances  which  only  involved  them  deeper  in  the  Assyrian  net. 
The  result  was  that  in  the  end  their  weak,  vacillating  policy  cost  them 
their  national  life;  for  instead  of  consistently  bowing  before  the  Assyrian 
storm  to  rise  again,  as  did  most  of  the  other  nations  of  Palestine,  they 
brought  down  upon  themselves  the  severest  punishment  that  the  cruel 
Assyrians  were  able  to  administer. 

VI.  Northern  Israel's  Contributions  to  the  Faith  of  Mankind. 
The  two  centuries  which  intervened  between  the  division  of  the  Hebrew 
empire  and  the  fall  of  Samaria  are  among  the  most  important  in  the 
religious  history  of  the  race,  and  chiefly  so  because  of  the  activity  of  the 
three  or  four  great  prophets  of  the  north.  It  was  in  the  north  that 
the  prophets  occupied  by  far  the  most  prominent  position.  Its  freer, 
more  democratic  atmosphere  doubtless  offered  a  less  restricted  field  for 
their  work;  but,  above  all,  it  was  in  the  north  that  the  great  political, 
social  and  religious  crises  first  developed  and  called  forth  the  intrepid 
heralds  of  Jehovah. 

Following  Elijah's  epoch-making  declaration  that  Jehovah  demanded 
the  whole  worship  of  his  people  and  the  resulting  prophetic  reformation 
led  by  Jehu,  an  unknown  prophet  or  group  of  prophets  began,  about 
the  middle  of  the  eighth  century,  to  write  the  great  prophetic  history 
which  begins  with  the  call  of  Abraham  and  ends  with  the  establishment 
of  the  kingdom  under  Samuel.  One  recognizes  throughout  the  North- 
ern Israehte  history  the  influence  of  such  commanding  personalities  as 
Elijah  and  Elisha.  In  it  the  prophets  are  represented  as  overshadowing 
from  the  first  all  other  leaders,  and  as  directing  at  each  step  the  destinies 
of  the  chosen  people.     In  this  picture  of  the  past  the  prophets  present 

109 


THE  FATE  OF  NORTHERN  ISRAEL 

their  conception  of  what  that  history  ought  to  have  been  and  thus  vividly 
illustrate  those  ideals  which  they  were  seeking  to  impress  upon  their 
contemporaries.  Like  Hosea,  they  bring  out  in  sharp  contrast  the 
eternal  antithesis  between  Jehovah's  gracious  purpose  for  his  people  and 
the  stubbornness  and  ingratitude  and  sin  of  the  Israelites.  These  eariy 
prophetic  historians  regard  the  local  high  places,  such  as  Bethel  and 
Gilgal,  the  altars  and  pillars  and  ceremonial  customs,  which  had  sur- 
vived from  the  Semitic  past,  as  not  only  legitimate  but  essential  to  wor- 
ship. These  prophetic  narratives  also  reflect  the  prevailing  popular  be- 
liefs that  Jehovah  had  in  the  past  and  would  in  the  future  care  for  his 
people  as  the  gods  of  the  other  nations  cared  for  their  followers. 

The  advent  of  the  Assyrians  disclosed  the  insuflSciency  of  the  old  popu- 
lar conception  of  Jehovah.  If  Jehovah  were  simply  the  God  of  Israel, 
then  he  was  either  weaker  than  the  gods  of  Assyria  or  else  did  not  care 
to  exert  himself  to  deliver  his  people.  Either  possibility  begat  doubt 
and  apostasy.  If  Jehovah  could  not  or  would  not  deliver  his  people,  it 
was  natural  and  inevitable  that  they  should  turn  to  the  worship  of  the 
strongest  deity.  The  only  hope  that  remained  for  those  who  cherished 
the  old  popular  faith  was  that  by  added  gifts  and  offerings  they  might 
purchase  Jehovah's  favor  and  induce  him  to  perform,  if  he  could,  some 
miracle  in  their  behalf.  It  is  obvious  from  the  sermons  of  Hosea  that,  in 
the  presence  of  this  great  crisis,  Israel's  faith  was  on  the  verge  of  collapse. 

The  supreme  miracle  of  Israel's  history  is  that  out  of  this  period  of 
overwhelming  doubt  there  arose  certain  men  like  Amos  and  Hosea, 
whose  faith  was  strengthened  rather  than  daunted  by  the  problems  of 
the  hour,  and  who  beheld  with  clear  vision,  not  a  God  weak  or  capri- 
cious who  ruled  as  merely  the  champion  of  little  Israel,  but  one  supreme 
God  of  justice  and  love,  who  absolutely  and  justly  controlled  the  forces 
of  nature  as  well  as  the  affairs  of  men.  They  recognized  that  the  im- 
pending advance  of  Assyria  was  not  because  Jehovah  was  powerless 
or  regardless  of  the  fortunes  of  his  people;  it  was  rather  because  of 
Israel's  deep-seated  guilt.  They  appreciated  the  necessity  for  some 
great  revolutionizing  experience  which  would  turn  the  people  from  their 
apostasy  and  crimes  to  the  recognition  of  the  character  and  demands  of 
the  one  true  God  who  had  ever  guided  them  from  the  first  and  had  in 
store  for  them  a  destiny,  if  they  were  but  prepared  for  it,  far  more 
glorious  than  popular  poet  had  ever  pictured.  Assyria,  therefore,  was, 
in  their  eyes,  Jehovah's  agent,  not  of  mere  judgment,  but  of  that  dis- 
cipline which  was  necessary  before  Israel  would  be  prepared  for  the 
noble  destiny  which  awaited  it. 

no 


ISRAEL'S  CONTRIBUTIONS  TO  RELIGION 

In  the  stress  of  their  own  personal  and  national  experiences,  Amos 
and  Hosea  likewise  saw  clearly  the  insuflBciency  of  the  popular  religion 
and  ceremonial  formalism  of  their  day.  The  God  of  justice  and  love 
whom  they  beheld  could  not  be  worshipped  or  pleased  by  mere  forms 
and  sacrifices.  Hence  they  proclaimed  the  immortal  truth,  which 
humanity  has  been  so  slow  to  accept,  that  justice  and  mercy  and  love 
toward  God  and  man  are  the  only  gifts  which  will  win  the  divine  favor. 

The  Northern  Israelites  as  a  whole  failed  utterly  to  respond  to  the 
plain,  convincing  appeals  of  their  noblest  prophets.  Hence  the  nation 
lost  its  life,  as  Amos  and  Hosea  had  predicted.  A  few  thoughtful  souls 
doubtless  paid  heed,  and  in  their  own  spiritual  experience  realized, 
in  the  face  of  public  and  private  disaster,  the  truth  of  the  words  which 
the  prophets  had  proclaimed.  Northern  Israel  lost  its  life,  but  Judah 
became  the  heir  of  its  rich  spiritual  heritage,  and  preserved  and  trans- 
mitted it,  so  that  to-day  that  exalted  ethical  spiritual  monotheism,  first 
revealed  to  a  few  earnest  men  and  by  them  flashed  before  the  bewildered 
vision  of  the  corrupt  rulers  and  leaders  of  Northern  Israel,  has  become 
the  possession  and  inspiration  of  all  mankind. 


in 


THE  ASSYRIAN  PERIOD  OF  JUDAH'S  HISTORY 

§  LXXIII.     FROM  REHOBOAM  TO  AHAZIAH 

i.Re-        Now  Rehoboam,  the  son  of  Solomon,  became  king  in 

am'8*     Judah.     Rehoboam  was  forty-one  years  old  when  he  began 

(i'k!      *^  reign,  and  he  reigned  seventeen  years  in  Jerusalem,  the 

14 »)      city  which  Jehovah  had  chosen  out  of  all  the  tribes  of  Israel 

to  put  his  name  there.     And  his  mother's  name  was  Naa- 

mah  the  Ammonitess. 

2  Hea-       And  Judah  did  that  which  displeased  Jehovah,  and  they 

prac-      aroused  his  anger  with  the  sins  which  they  committed, 

p^t^      more  than  all  that  their  fathers  had  done.     They  also  built 

for  themselves  high  places,  pillars,  and  asherahs,  on  every 

high  hill  and  under  every  green  tree.     There  were  also 

sacred  prostitutes  in  the  land.     They  did  according  to  all 

the  abominations  of  the  nations  which  Jehovah  drove  out 

before  the  Israelites. 

3.  Shi-  Now  in  the  fifth  year  of  King  Rehoboam  Shishak  king 
piun-'  of  Egypt  came  up  against  Jerusalem.  And  he  took  away 
tem?ie  *^®  treasures  of  the  temple  of  Jehovah  and  the  treasures 
and  of  the  royal  palace — he  took  all  away.  He  also  took  away 
(^M-a^s)®    all  the  shields  of  gold  which  Solomon  had  made.     And 

King  Rehoboam  made  in  their  place  shields  of  brass  and 
gave  them  into  the  charge  of  the  commanders  of  the  guards, 
who  kept  the  door  of  the  royal  palace.  And  as  often  as 
the  king  went  into  the  temple  of  Jehovah,  the  guards  took 
them  and  brought  them  back  into  the  guard-room. 

4.  Civil  And  there  was  war  between  Rehoboam  and  Jeroboam 
JJ^^ij     continually.     And  Rehoboam  slept  with  his  fathers  and  was 

buried  with  his  fathers  in  the  city  of  David.     And  Abijam 

his  son  became  king  in  his  place. 
s.Abi-       Now  in  the  eighteenth  year  of  King  Jeroboam,  the  son 
reSif      of  Nebat,  Abijam  began  to  reign  over  Judah.     Three  years 
{J5^»  «    he  reigned   in  Jerusalem;    and  his  mother's  name  was 

li2 


FROM  REHOBOAM  TO  AHAZIAH 

Maacah  the  daughter  of  Abishalom.  And  there  was  war 
between  Abijam  and  Jeroboam.  And  Abijam  slept  with 
his  fathers,  and  they  buried  him  in  the  city  of  David.  And 
Asa  his  son  became  king  in  his  place. 

In  the  twentieth  year  of  Jeroboam  king  of  Israel  Asa  6.  Asa's 
began  to  reign  over  Judah.     And  he  reigned  forty-one  years  foi?" 
in  Jerusalem;    and  his  mother's  name  was  Maacah  the  J^;^g 
daughter   of   Abishalom.     And   Asa   pleased   Jehovah,    as  (»■"»») 
did  David  his  father.     And  he  put  away  the  sacred  prosti- 
tutes from  the  land,  and  removed  all  the  idols  that  his 
fathers   had   made.    And   he    also    removed   Maacah   his 
mother  from  being  queen-mother,  because  she  had  made 
a  horrible  image  as  an  asherah.     And  Asa  cut  down  her 
horrible  image,  and  burnt  it  in  the  Kidron  Valley.     Also 
he  brought  into  the  temple  of  Jehovah  the  votive  gifts  his 
father  consecrated  and  his  own  votive  gifts — silver,  gold, 
and  vessels. 

And  there  was  war  between  Asa  and  Baasha  king  of  Israel  7.  Asa'a 
all  their  days.     And  Baasha  king  of  Israel  went  up  against  chile 
Judah  and  fortified  Ramah,  so  as  not  to  allow  any  one  to  go  ^[^^^f 
out  or  in  to  Asa  king  of  Judah.     Then  Asa  took  all  the  silver  Aram 
and  the  gold  that  were  left  in  the  treasures  of  the  temple  ^' 
of  Jehovah  and  the  treasures  of  the  royal  palace,  and  en- 
trusted them  to  his  servants.     And  King  Asa  sent  them  to 
Ben-hadad  the  son  of  Tabrimmon,  the  son  of  Hezion  king 
of  Aram,   who  dwelt  at  Damascus,   with   the   statement. 
There  is  a  league  between  me  and  you  and  between  my  father 
and  your  father;    herewith  I  send  you  a  present  of  silver 
and  gold.     Break  your  league  with  Baasha  king  of  Israel, 
that  he  may  withdraw  from  me.     And  Ben-hadad  listened 
to  King  Asa  and  sent  the  commanders  of  his  armies  against 
the  cities  of  Israel,  and  smote  Ijon,  Dan,  Abel-beth-Maacah, 
and  all  Chinneroth,  together  with  all  the  land  of  Naphtali. 
And  as  soon  as  Baasha  heard  of  it,  he  abandoned  the  forti- 
fying of  Ramah  and  returned  to  Tirzah.     Thereupon  King 
Asa  made   a   proclamation   to   all   Judah — none   was   ex- 
empted— that  they  must   carry   away   the   stones   of   Ra- 
mah and  the  timber  with  which  Baasha  had  fortified  it; 
and  with  these  King  Asa  fortified  Geba  of  Benjamin  and 
Mizpah. 

113 


FROM  REHOBOAM  TO  AHAZIAH 

8.  Asa's       Now  the  other  acts  of  Asa  and  all  his  brave  deeds  and  the 
jJnd^^     cities  which  he  built,  are  they  not  recorded  in  the  Chronicles 
death     of  the  Kings  of  Judah?    But  in  his  old  age  he  became  dis- 
eased in  his  feet.     And  Asa  slept  with  his  fathers  and  was 
buried  with  his  fathers  in  the  city  of  David  his  father.     And 
Jehoshaphat  his  son  became  king  in  his  place. 

9.  Je-  And  Jehoshaphat  the  son  of  Asa  began  to  reign  over 
aphat's  Judah  in  the  fourth  year  of  Ahab  king  of  Israel.  Jehosha- 
«ood  phat  was  thirty-five  years  old  when  he  began  to  reign,  and 
{22"^")  he    reigned    twenty-five    years    in    Jerusalem.     And    his 

mother's  name  was  Azubah,  the  daughter  of  Shilhi.  And 
he  walked  altogether  in  the  way  of  Asa  his  father;  he  did 
not  turn  aside  from  it,  doing  that  which  pleased  Jehovah. 
Only  the  high  places  were  not  taken  away,  but  the  people 
still  sacrificed  and  burnt  their  offerings  on  the  high  places. 
And  Jehoshaphat  made  peace  with  the  king  of  Israel. 

10.  His  Now  the  other  acts  of  Jehoshaphat  and  his  brave  deeds 
an"  that  he  did,  and  how  he  made  war,  are  they  not  recorded 
foms  ^^  *^®  Chronicles  of  the  Kings  of  Judah?  Also  the  rest  of 
(«  «)     the  sacred   prostitutes,  who  remained  in  the  days  of  his 

father  Asa,  he  expelled  from  the  land. 

11  Aha-       In  the  twelfth  year  of  Joram  the  son  of  Ahab  king  of 

poHcy     Israel,  Ahaziah  the  son  of  Jehoram  king  of  Judah  began  to 

fiance^     rcign.     Ahaziah  was  twenty-two  years  old  when  he  began 

(II  K.     to  reign,  and  he  reigned  one  year  in  Jerusalem.     And  his 

gM-ato)    jjjQ^jjgj-jg  name  was  Athaliah  the  granddaughter  of  Omri 

king  of  Israel.     And  he  walked  in  the  way  of  the  house  of 

Ahab  and  did  that  which  displeased  Jehovah,  as  did  the 

house  of  Ahab ;  for  he  was  related  by  marriage  to  the  house 

of  Ahab.     And  he  went  with  Joram  the  son  of  Ahab  to 

make  war  against  Hazael  king  of  Aram  at  Ramoth  in  Gilead. 

But   the   Arameans   wounded  Joram.     Then   King  Joram 

returned  to  be  healed  in  Jezreel  of  the  wounds  which  the 

Arameans  had  given  him  at  Ramah,  when  he  fought  against 

Hazael  king  of  Aram. 

12.  His       And  Ahaziah  the  son  of  Jehoram  king  of  Judah  went 

murder   (Jqwu  to  visit  Joram  the  son  of  Ahab  to  Jezreel  because 

Jehu      he  was  sick.     And  when  Jehu  slew  Joram,  Ahaziah  king 

i^n^M)    of  Judah  saw  it  and  fled  in  the  direction  of  Beth-gannim. 

Then  Jehu  pursued  after  him  with  the  words,  Him  also! 

114 


FROM  REHOBOAM  TO  AHAZIAH 

Smite  him  in  the  chariot.  And  they  smote  him  in  the  ascent 
of  Gur,  which  is  by  Ibleam.  And  he  escaped  to  Megiddo 
and  died  there.  But  his  servants  carried  him  to  Jerusalem 
and  buried  him  there  in  his  sepulchre  with  his  fathers  in  the 
city  of  David. 

Now  when  Athaliah,  the  mother  of  Ahaziah,  learned  that  i3. 
her  son  was  dead  she  arose  and  destroyed  all  the  royal  ifah'T 
family.     But  Jehosheba,  the  daughter  of  King  Jehoram  and  ^f  the* 
sister  of  Ahaziah,  took  Jehoash,  the  son  of  Ahaziah,  and  stole  throne 
him  away  from  among  the  king's  sons,  who  were  about  to  be  ^**  *  *^ 
slain,  and  put  him  in  the  bedchamber.     Thus  she  hid  him 
from  Athaliah,  so  that  he  was  not  slain.     And  he  was  with 
her,  hid  in  the  temple  of  Jehovah,  six  years  while  Athaliah 
reigned  over  the  land. 

But  in  the  seventh  year  Jehoiada  sent  and  brought  the  14.  je- 
military  commanders  of  the  Carites  and  of  the  guards  and  aSts 
brought  them  to  him  into  the  temple  of  Jehovah.     There-  ^on- 
upon  he  showed  them  the  king's  son.     And  he  commanded  '(*^i^^% 
them  saying.  This  is  what  you  shall  do:  a  third  part  of 
you  go  in  on  the  sabbath  and  keep  guard  over  the  royal 
palace.     And  the  two  divisions  of  you,  even  all  who  go 
forth  on  the  sabbath  to  keep  guard  over  the  temple  of  Je- 
hovah about  the  king,  shall  surround  the  king,  each  with 
his  weapons  in  his  hand.     And  whoever  comes  within  the 
ranks,  let  him  be  slain.     Thus  you  shall  be  with  the  king, 
when  he  goes  out  and  when  he  comes  in. 

And  the  military  commanders  did  just  as  Jehoiada  the  15 
priest  had  commanded:   each  brought  his  men,  both  those  ^iSm- 
who  were  to  come  in  on  the  sabbath  and  those  who  were  to  jj^^j^ 
go  out  on  the  sabbath,  to  Jehoiada  the  priest.     And  the  Wng 
guards  stood  each  with  his  weapons  in  his  hand,  from  the  ^*  "  "^ 
south  side  of  the  temple  to  the  north  side  of  the  temple,  be- 
fore the  altar  and  before  the  temple,  around  the  king.   Then 
he  brought  out  the  king's  son  and  put  the  crown  upon  him  and 
the  ornaments,  and  they  proclaimed  him  king  and  anointed 
him,  and  clapped  their  hands  and  said.  May  the  king  live ! 

But  when  Athaliah  heard  the  cry  of  the  people,  she  came  le. 
to  the  people  into  the  temple  of  Jehovah.     Then  she  looked  S^*^ 
and  there  was  the  king  standing  by  the  pillar,  as  was  the  ^tha- 
custom,  and  the  commanders  and  the  trumpeters  by  the  ("-") 

115 


FROM  REHOBOAM  TO  AHAZIAH 

king,  and  all  the  people  of  the  land  rejoicing  and  blowing 
trumpets.  Then  Athaliah  tore  her  clothes  and  cried, 
Treason!  Treason!  But  Jehoiada  the  priest  gave  com- 
mand to  the  military  commanders  who  were  over  the  army 
and  said  to  them.  Bring  her  out  between  the  ranks;  and 
whoever  follows  her,  slay  with  the  sword!  for  the  priest 
said.  Let  her  not  be  slain  in  the  temple  of  Jehovah.  So 
they  laid  hands  on  her,  and,  as  she  went  through  the  horses' 
entry  to  the  royal  palace,  she  was  slain. 

17.  The  And  Jehoiada  made  a  covenant  between  Jehovah  and  the 
n°nt'  king  and  the  people,  that  they  should  be  Jehovah's  people; 
(17. 18a)    likewise  between  the  king  and  the  people.     And  all  the  people 

of  the  land  went  to  the  temple  of  Baal  and  destroyed  it.  His 
altar  and  his  images  they  broke  completely  in  pieces,  and 
they  slew  Mattan  the  priest  of  Baal  before  the  altars. 

18.  En-  Then  the  priest  appointed  watchmen  over  the  temple 
mlnT'  of  Jehovah.  And  he  took  the  military  commanders  and 
of  the  Carites,  and  the  guards  and  all  the  people  of  the  land, 
(i8b°^    and  they  brought  down  the  king  from  the  temple  of  Jehovah 

and  entered  through  the  gate  of  the  guards  to  the  royal 
palace.  And  he  sat  on  the  royal  throne.  So  all  the  people 
of  the  land  rejoiced  and  the  city  was  quiet.  Thus  they  slew 
Athaliah  with  the  sword  in  the  royal  palace. 

19.  Je-  Jehoash  was  seven  years  old  when  he  began  to  reign.  In 
ada-g  the  seventh  year  of  Jehu  Jehoash  began  to  reign,  and  he 
coun-  reigned  forty  years  in  Jerusalem.  And  his  mother's  name 
(?i «-  was  Zibiah  of  Beersheba.  And  Jehoash  did  that  which 
'^'^       pleased  Jehovah  just  as  long  as  Jehoiada  the  priest  instructed 

him. 

20.  And  Jehoash  said  to  the  priests.  All  the  money,  which  in 
Itihr  the  form  of  consecration  gifts  is  brought  into  the  temple  of 
^esta  Jehovah,  the  money  which  comes  from  each  man's  assess- 
pair  ment,  the  money  from  the  persons  whose  value  is  estimated, 
(f-^^'®    and  all  the  money  which  the  people  bring  of  their  own  free 

will  into  the  temple  of  Jehovah,  let  the  priests  take  that  for 
themselves  each  from  his  acquaintances.  They  must,  how- 
ever, repair  the  breaches  in  the  temple,  wherever  any  breach 
is  found.  But  it  transpired  that  in  the  twenty-third  year 
of  Jehoash  the  priests  had  not  yet  repaired  the  breaches  of 
the  temple.     Then  King  Jehoash  called  for  Jehoiada  the 

116 


FROM  REHOBOAM  TO  AHAZIAH 

priest  and  for  the  other  priests  and  said  to  them,  Why  have 
you  not  repaired  the  breaches  of  the  temple?  Now  there- 
fore take  no  more  money  from  your  acquaintances,  but 
turn  it  over  for  the  repair  of  the  breaches  of  the  temple.  And 
the  priests  agreed  that  they  would  take  no  more  money  from 
the  people  nor  repair  the  breaches  of  the  temple. 

Then  Jehoiada  the  priest  took  a  chest,  bored  a  hole  in  its  21.  De- 
cover,  and  placed  it  beside  the  doorpost  at  the  right  of  the  provt 
entrance  of  the  temple  of  Jehovah.  And  the  priests,  who  ^^^^^ 
kept  watch  at  the  threshold,  put  therein  all  the  money  that  pair  of 
was  brought  into  the  temple  of  Jehovah.  And  as  soon  as  (?-wf  ® 
they  saw  that  there  was  much  money  in  the  chest,  the  king's 
scribe  and  the  high  priest  came  up,  and  they  put  up  in  bags 
and  counted  the  money  that  was  found  in  the  temple  of 
Jehovah.  Then  they  gave  the  money  that  was  weighed 
out  into  the  hands  of  those  who  had  the  oversight  of  the 
temple  of  Jehovah;  and  they  paid  it  out  to  the  carpenters 
and  the  builders,  who  worked  on  the  temple  of  Jehovah, 
and  to  the  masons  and  the  stone-cutters,  and  for  the  buying 
of  timber  and  hewn  stone  to  repair  the  breaches  of  the  temple 
of  Jehovah,  and  for  all  for  which  outlay  should  be  made 
upon  the  temple  for  its  repairs.  However,  there  were  not 
made  for  the  temple  of  Jehovah  silver  cups,  basins,  trumpets, 
or  any  vessels  of  gold  or  vessels  of  silver  from  the  money 
that  was  brought  into  the  temple  of  Jehovah,  but  they  gave 
that  to  those  who  did  the  work  and  repaired  the  temple  of 
Jehovah.  Moreover  they  reckoned  not  with  the  men,  into 
whose  hand  they  delivered  the  money  to  give  to  those  who 
did  the  work,  for  they  dealt  faithfully.  The  money  from 
the  trespass-offerings  and  the  money  from  the  sin-offerings 
was  not  brought  into  the  temple  of  Jehovah;  it  belonged 
to  the  priests. 

Then  Hazael  king  of  Aram  went  up  and  fought  against  22.  ibe 
Gath,  and  took  it.     But  when  Hazael  set  out  to  go  up  to  metn 
Jerusalem,  Jehoash  king  of  Judah  took  all  the  consecrated  ^?va- 
gifts  that  Jehoshaphat  and  Jehoram  and  Ahaziah,  his  an-   i"-'^) 
cestors  the  kings  of  Judah,  had  dedicated,  and  his  own  con- 
secrated gifts,  and  all  the  gold  that  was  found  in  the  treasures 
of  the  temple  of  Jehovah  and  of  the  royal  palace,  and  sent  it  to 
Hazael  king  of  Aram.     Then  he  went  away  from  Jerusalem. 

117 


FROM  REHOBOAM  TO  AHAZIAH 

23  Con-  But  Jehoash's  servants  arose  and  made  a  conspiracy  and 
|P^f„*gy  smote  him  at  the  house  of  Millo,  that  goeth  down  to  Silla, 
jehoash  for  his  servaut  Jozacar  the  son  of  Shimeath  and  Jehozabad 
^'°    '*     the  son  of  Shomer  put  him  to  death.     And  they  buried  him 

with  his  fathers  in  the  city  of  David ;   and  Amaziah  his  son 

became  king  in  his  place. 

24.  In  the  second  year  of  Joash  son  of  Jehoahaz  king  of 
A™^-  Israel,  Amaziah  the  son  of  Jehoash  king  of  Judah  began 
reign  ^  to  reigu.  He  was  twenty  years  old  when  he  began  to 
••  7)    '    reign    and    he   reigned  twenty-nine  years  in    Jerusalem. 

And  his  mother's  name  was  Jehoaddin  of  Jerusalem. 
And  as  soon  as  the  kingdom  was  firmly  established  in 
his  hand,  he  slew  his  servants  who  had  slain  his  father. 
But  the  children  of  the  murderers  he  did  not  put  to  death. 
He  slew  of  Edom  in  the  valley  of  Salt  ten  thousand,  and 
took  Sela  [the  Rock]  by  storm,  and  named  it  Joktheel  to 
this  day. 

25.  Then  Amaziah  sent  messengers  to  Jehoash  the  son  of 
^S?3  Jehoahaz  son  of  Jehu  king  of  Israel,  saying.  Come,  let  us 
attack  measure  strength  with  each  other.  But  Jehoash  the  king  of 
J?°''  Israel  sent  to  Amaziah  king  of  Judah,  saying,  The  thistle  in 
^8°u)^     Lebanon  sent  to  the  cedar  in  Lebanon,  saying,  *Give  your 

daughter  to  my  son  as  wife.'  But  a  wild  beast  in  Lebanon 
passed  by  and  trod  down  the  thistle.  You  have  indeed 
smitten  Edom  and  your  head  has  been  turned.  Enjoy 
your  honor  and  stay  at  home,  for  why  should  you  plunge 
yourself  into  trouble,  so  that  you  and  Judah  with  you  will 
fall?  But  Amaziah  would  not  hear.  So  Jehoash  king  of 
Israel  went  up,  and  he  and  Amaziah  king  of  Judah  measured 
strength  with  each  other  at  Bethshemesh,  which  belongs 
to  Judah.  And  Judah  was  defeated  by  Israel,  so  that  they 
fled  each  to  his  home.  And  Jehoash  king  of  Israel  took 
Amaziah  king  of  Judah,  the  son  of  Jehoash,  the  son  of 
Ahaziah,  captive  at  Bethshemesh.  And  he  brought  him 
down  to  Jerusalem  and  tore  down  the  wall  of  Jerusalem 
to  the  distance  of  four  hundred  cubits,  from  the  Gate  of 
Ephraim  to  the  Corner  Gate.  And  he  took  all  the  gold  and 
silver,  and  all  the  vessels  that  were  found  in  the  temple 
of  Jehovah,  and  in  the  treasures  of  the  king's  palace,  the 
hostages  also,  and  returned  to  Samaria. 

118 


CHARACTERISTICS   OF   JUDAH'S   HISTORY 

And  Amaziah  the  son  of  Jehoash  king  of  Judah  lived  after  26.  His 
the  death  of  Jehoash  son  of  Jehoahaz  king  of  Israel  fifteen  ^eath 
years.  Now  the  other  acts  of  Amaziah,  are  they  not  re- 
corded in  the  Chronicles  of  the  Kings  of  Judah?  And  they 
made  a  conspiracy  against  him  in  Jerusalem.  And  he  fled 
to  Lachish,  but  they  sent  after  him  to  Lachish  and  slew  him 
there.  And  they  brought  him  upon  horses,  and  he  was 
buried  at  Jerusalem  with  his  fathers  in  the  city  of  David. 
And  all  the  people  of  Judah  took  Azariah,  who  was  sixteen 
years  old,  and  made  him  king  in  the  place  of  his  father 
Amaziah. 

I.  General  Characteristics  of  Judah's  History.  The  history  of 
Judah  during  the  two  centuries  following  the  death  of  Solomon  was 
uneventful  compared  with  that  of  Northern  Israel.  This  was  partially 
due  to  Judah's  geographical  position.  Unlike  Northern  Israel,  it  was 
shut  in  on  nearly  every  side  by  natural  and  political  barriers.  It  was 
protected  by  the  Dead  Sea  and  the  Moabites  on  the  east,  by  the 
barren  wilderness  with  its  wandering  tribes  on  the  south,  and  by  the 
steep  headlands  of  Judah,  with  their  narrow  and  easily  defended  defiles, 
and  the  buffer  state  of  the  Philistines  on  the  west.  Northern  Israel  re- 
ceived on  the  north  the  brunt  of  the  foreign  attacks  which  came  from 
the  direction  of  Damascus  and  Assyria.  The  resources  of  barren, 
rocky  Judah  were  also  insignificant  in  comparison  with  those  of  fruitful 
Northern  Israel.  Hence  there  was  comparatively  Httle  in  the  southern 
kingdom  to  attract  the  foreign  invader. 

The  famous  dynasty  founded  by  David  continued  on  the  throne  of 
Judah  until  the  exile,  so  that  the  peaceful  internal  history  of  the  south- 
ern kingdom  was  in  striking  contrast  to  the  anarchy  and  revolution  and 
frequent  change  of  dynasty  which  characterized  Northern  Israel's 
troubled  career.  During  the  first  two  hundred  years  of  Judah's  history 
there  were  no  great  crises  and  therefore  no  great  prophets.  Solomon's 
temple  and  the  royal  priesthood  also  exerted  a  conservative  influence  in 
Judah's  religious  life  far  greater  than  that  of  the  royal  sanctuaries  at 
Dan  and  Bethel.  Even  the  prophetic  reform  movement  instigated  by 
Elijah,  which  swept  over  the  northern  kingdom,  affected  Judah  simply 
in  the  form  of  a  priestly  revolution  led  by  Jehoiada  the  priest.  Judah's 
great  prophetic  awakening  did  not  come  until  the  northern  kingdom  was 
on  the  eve  of  its  fail  and  the  Assyrian  armies  were  penetrating  southern 
Palestine. 

119 


FROM  REHOBOAM  TO  AHAZIAH 

II.  Rehoboam's  Reign.  Rehoboam's  folly  in  refusing  the  demands 
of  the  northern  tribes  (c/.  §  LXI)  left  him  with  a  limited  territory,  but 
in  possession  of  the  great  resources  gradually  accumulated  by  his  father 
and  grandfather.  There  is  no  evidence,  however,  that  he  attempted 
to  reconquer  the  northern  tribes,  although  during  his  lifetime  and  that 
of  his  immediate  successors  there  was  almost  constant  war  between  the 
two  kingdoms. 

Apparently  not  long  after  Rehoboam's  accession  came  the  disas- 
trous invasion  of  Shishak  (Sheshonk  I,  945-924  B.C.).  This  energetic 
ruler  w^as  a  Libyan  mercenary  who  had  mounted  the  throne  of  Egypt. 
During  his  reign  he  nearly  succeeded  in  restoring,  after  two  centuries 
of  Egyptian  inactivity,  the  old  bounds  of  the  empire  established  by 
Ramses  II.  On  the  southern  gate  of  the  great  temple,  which  he  rebuilt 
at  Thebes,  he  inscribed  the  names  of  the  one  hundred  and  fifty-six 
Palestinian  cities  and  districts  captured  by  him  in  his  campaign  in 
southern  Syria.  Both  Northern  and  Southern  Israel  suffered  from  his 
ravages.  The  rich  cities  about  the  plain  of  Esdraelon,  Megiddo, 
Taanach,  Shunem  and  Bethshean,  were  plundered  by  his  mercenaries. 
In  the  south  Gibeon,  Bethhoron,  Ajalon,  Socoh,  Bethanoth,  Sharuhen 
and  Arad  were  captured  and  looted.  The  biblical  narrative  also  adds 
that  in  Jerusalem,  the  temple  and  royal  palace  were  despoiled  of  all  their 
treasures.  Sheshonk's  inscription  states  that  he  forced  the  conquered 
states  of  Palestine  to  pay  heavy  tribute;  from  which  it  may  be  inferred 
that  for  a  time  Northern  and  Southern  Israel  were  both  subject  to 

Egypt. 

III.  Asa's  Policy.  Abijah,  Rehoboam's  son,  reigned  but  three 
years  and  was  succeeded  by  Asa,  who,  because  of  his  religious  reforms, 
receives  the  approval  of  the  prophetic  historian.  He  appears  to  have 
made  an  effort  to  put  away  the  old  Canaanite  abominations,  and  espe- 
cially the  sacred  prostitutes  who  were  found  in  connection  with  every 
Canaanite  temple,  and  perhaps  at  the  temple  at  Jerusalem  under  Solo- 
mon and  Rehoboam.  He  also  destroyed  the  heathen  symbol  or  asherah 
which  had  been  prepared  under  the  direction  of  the  queen-mother, 
and  apparently  attempted  to  centralize  still  further  the  national  worship 
at  the  royal  sanctuary. 

Baasha,  the  contemporary  king  of  Northern  Israel,  fortified  Ramah, 
only  six  miles  north  of  Jerusalem,  and  pressed  the  war  against  Judah 
with  such  energy  that  Asa  in  desperation  took  gold  and  silver  from  the 
temple  treasury  and  sent  it  as  a  gift  to  persuade  the  Arameans  to  attack 
the  Israelites  in  the  rear.     The  results  of  the  long  and  disastrous  Ara- 

120 


ASA'S  POLICY 

mean  wars  thus  instituted  have  already  been  studied  in  the  history  of 
the  northern  kingdom.  Asa  for  a  time  enjoyed  the  advantage  won  in 
this  way  over  his  northern  rival;  but  with  the  accession  of  his  son 
Jehoshaphat  the  old  feud  between  Israel  and  Judah  was  healed,  and 
the  kings  of  the  north  and  the  south  joined  their  forces  against  their 
common  foe  the  Arameans.  To  seal  the  alliance  Jehoshaphat's  son, 
Ahaziah,  married  Athaliah,  the  daughter  of  Ahab  and  Jezebel. 

IV.  The  Priestly  Reformation  in  Judah.  By  a  strange  turn  of 
fortune  the  immediate  effect  of  the  prophetic  revolution  in  Northern 
Israel  was  that  Ahaziah  fell  a  victim  to  Jehu's  reforming  zeal  and 
Athaliah,  the  daughter  of  Jezebel,  became  queen  of  Judah.  In  attempt- 
ing to  slaughter  all  the  surviving  members  of  the  royal  family  and  to 
introduce  the  Baal  worship  in  Jerusalem,  she  showed  herself  a  true 
daughter  of  the  Tyrian  princess.  After  a  reign  of  six  years,  Athaliah 
was  deposed  and  slain  in  a  temple  revolution  led  by  Jehoiada  the  priest 
and  carried  through  with  the  aid  simply  of  the  temple  police.  The 
details  of  this  important  revolution  are  fully  given  in  the  extract  from 
the  temple  records  which  has  been  preserved  by  the  author  of  Kings. 

The  boy  king,  Jehoash,  who  was  thus  restored  to  the  throne  of  his 
father,  ruled  during  his  minority  under  the  direction  of  Jehoiada  the 
priest.  The  chief  event  of  his  reign  was  the  repair  of  the  temple  at 
Jerusalem.  This  task  had  been  left  to  the  priests  who  had,  however, 
used  all  of  the  temple  revenue  for  their  own  personal  ends.  An  agree- 
ment was  made  between  the  king  and  the  priests  that  the  latter  should 
have  the  money  from  the  trespass-  and  sin-offerings  and  that  the  remain- 
ing gifts  to  the  sanctuary  should  be  placed  in  a  chest  at  the  entrance  of 
the  temple.  When  sufficient  money  was  thus  collected,  it  was  ex- 
pended under  the  king's  direction  for  temple  repairs. 

During  the  latter  part  of  Jehoash's  reign,  the  Aramean  king,  Hazael, 
not  only  overran  Northern  Israel,  but  captured  and  destroyed  Philistine 
Gath,  and  retired  only  after  he  had  received  heavy  tribute  from  Jehoash. 
Possibly  because  of  his  policy  at  this  time  in  purchasing  peace,  Jehoash 
died  at  the  hands  of  his  own  servants.  The  assassins,  however,  fled 
and  Jehoash's  son,  Amaziah,  succeeded  him  on  the  throne. 

V.  The  Early  Judean  Prophetic  History.  It  was  probably  soon 
after  the  priestly  reformation  in  the  days  of  Jehoash  that  a  group  of  Ju- 
dean prophets  collected  and  combined  those  early  traditions  of  their  race, 
which  are  now  found  in  the  early  historical  books  of  the  Old  Testament. 
Their  history  began  with  the  primitive  story  of  creation  (now  found  in 
Gen.  2*^-^^,  cf.  §  I),  and  traced  Israel's  fortunes  down  to  the  accession 

121 


FROM  REHOBOAM  TO  AHAZIAH 

of  Solomon.  Their  aim  was  clearly  to  illustrate  by  the  past  experience 
of  the  nation  those  great  prophetic  truths  regarding  Jehovah's  character 
and  demands  which  should  guide  the  people  in  new  and  similar  crises. 

As  in  the  parallel  Northern  Israelite  history,  Jehovah  is  preeminently 
Israel's  God,  fighting  his  people's  battles,  giving  them  possession  of  the 
land  of  Canaan,  training  them  by  varied  experiences  and  ultimately, 
under  the  leadership  of  his  servants,  Saul  and  David,  making  them 
masters  of  the  Palestinian  world.  These  early  prophetic  historians 
still  conceived  of  Jehovah  as  appearing  at  times  in  bodily  form  and  as 
speaking  directly  by  word  of  mouth  to  his  chosen  messengers.  The 
spirit  of  their  history,  however,  is  deeply  religious  and  its  aims  practical 
and  ethical.  The  characters  of  the  ancient  heroes,  such  as  Abraham, 
Joseph,  Moses,  are  portrayed  with  remarkable  fidelity  to  universal 
human  experience  and  are  full  of  suggestion  and  inspiration  to  all  who 
are  active  in  positions  of  public  or  private  trust.  This  remarkable 
history  as  a  whole  must  have  been  a  powerful  force  in  kindling  the 
patriotism  and  arousing  the  religious  zeal  and  loyalty  of  the  people  of 
Judah.  It  reveals  clearly  the  ethical  and  spiritual  atmosphere  amidst 
which  such  prophets  as  Isaiah  and  Micah  grew  up.  It  also  furnishes 
the  background  for  the  appreciation  of  the  originality  and  significance 
of  the  new  and  still  broader  truths  revealed  to  these  prophets  of  the 
Assyrian  age. 

VI.  The  Reign  of  Amaziah.  Amaziah,  who  succeeded  Jehoash, 
appears  to  have  been  a  man  of  energy.  Early  in  his  reign  he  won  an 
important  victory  over  the  Edomites,  who  had  thrown  off  the  yoke  of 
Judah  during  the  reign  of  Jehoram.  He  also  captured  one  of  their 
important  rocky  fortresses,  and  probably  succeeded  in  imposing  tribute 
upon  them. 

Unduly  elated  by  his  victory,  he  challenged  Jehoash,  king  of  Northern 
Israel,  which,  like  Judah,  at  this  time  was  beginning  rapidly  to  recover 
its  prosperity.  The  fable  of  the  presumptuous  thistle,  trodden  to  earth 
by  the  heel  of  the  wild  beast,  with  which  Jehoash  replied  to  the  chal- 
lenge, rightly  described  the  comparative  weakness  of  Judah.  Amaziah 
was  defeated  and  captured;  the  temple  and  palace  at  Jerusalem  were 
plundered,  and  part  of  the  encircling  wall  was  torn  down.  Hostages 
were  also  taken,  and  Judah  became  for  a  time  the  vassal  of  Northern 
Israel. 

Like  his  father,  Amaziah  died  at  the  hands  of  conspirators.  The 
exact  cause  of  this  conspiracy  is  not  stated;  but  it  appears  to  have  been 
a  strong  one,  for  the  conspirators  were  in  complete  possession  both  of 

122 


THE   REIGN   OF  AMAZIAH 

the  capital  and  the  outlying  towns.  Their  action  seems  to  have  been 
simply  a  public  protest  against  the  policy  and  character  of  Amaziah 
himself;  for,  after  they  had  put  him  to  death,  they  raised  his  sixteen- 
year-old  son,  Azariah,  popularly  known  by  the  shorter  name  Uzziah, 
to  the  throne. 

With  the  death  of  Amaziah,  Judah  began  to  emerge  from  its  long 
seclusion  and  obscurity  and  to  participate  in  the  stirring  world  politics 
of  the  age.  In  the  quiet  of  the  two  centuries  following  the  death  of 
Solomon  there  is  little  external  evidence  of  progress  in  Judah's  religious, 
political  and  social  life.  In  dealing  with  the  conspirators  who  slew 
Jehoash,  however,  a  higher  ethical  principle  was  observed,  for,  contrary 
to  the  earlier  usage,  the  lives  of  the  kinsmen  of  the  culprits  were  spared. 
The  early  Judean  prophetic  stories,  with  their  high  ethical  teachings  and 
finished  literary  style,  also  demonstrate  that  during  this  period  the 
teachers  of  Judah  were  quietly  educating  the  people  and  laying  deep 
the  foundations  of  their  national  character.  The  problems  and  events 
of  the  period  are  petty  and  unimportant;  but  at  its  close  the  nation  was 
ready  to  enter  into  a  larger  world  and  to  pass  through  the  series  of 
painful  experiences  which  were  to  open  the  eyes  of  its  prophets  to 
those  new  truths  which  made  their  messages  of  universal  value  to  man- 
kind. 

§  LXXIV.     THE  REIGN  OF  UZZIAH  AND  THE  CALL  OF  ISAIAH 

In  the  twenty-seventh  year  of  Jeroboam  king  of  Israel,   i.ua- 
Uzziah  [Azariah]  son  of  Amaziah  king  of  Judah  began  to  Jetgi? 
reign.     Sixteen  years  old  was  he  when  he  began  to  reign,   ("  K; 
and   he   reigned   fifty-two   years   in   Jerusalem.     And   his   1422) 
mother's  name  was  Jecoliah  of  Jerusalem.     And  he  did 
that  which  pleased  Jehovah,  just  as  his  father  Amaziah 
had  done.     However  the  high  places  were  not  taken  away; 
the  people  still  sacrificed  and  burnt  their  offerings  on  the 
high  places.     He  built  Elath  and  restored  it  to  Judah  after 
King  Amaziah  slept  with  his  fathers. 

And  he  went  against  the  Philistines,  and  broke  down  the  2.  Hia 
wall  of  Gath  and  the  wall  of  Jabneh  and  the  wall  of  Ashdod  ^ea^' 
and  built  cities   near  Ashdod   and  among  the  Philistines,   ^^g^g-j 
And  God  helped  him  against  the  Philistines  and  against  the 
Arabians  who  dwelt  in  Gur-baal,  and  the  Meunites.     And 
the  Ammonites  paid  tribute  to  Uzziah;   and  his  reputation 

123 


THE  REIGN  OF  UZZIAH  AND  THE  CALL  OF  ISAIAH 

spread  abroad  even  to  the  entrance  of  Egypt ;  for  he  became 
exceedingly  strong. 

Moreover  Uzziah  built  towers  in  Jerusalem  at  the  Corner 
Gate  and  at  the  Valley  Gate  and  at  the  corner  of  the  wall  and 
fortified  them.  And  he  built  towers  in  the  wilderness  and 
hewed  out  many  cisterns,  for  he  had  many  herds  in  the 
lowland  and  husbandmen  in  the  plain  and  vinedressers  in 
the  mountains  and  in  the  fruitful  fields,  for  he  loved  agri- 
culture. 

And  Jehovah  smote  the  king,  so  that  he  was  a  leper  to  the 
day  of  his  death.  And  he  dwelt  in  his  house  without  re- 
straint, while  Jotham,  the  king's  son,  was  at  the  head  of  the 
royal  household,  ruling  the  people  of  the  land.  Now  the 
other  acts  of  Uzziah  and  all  that  he  did,  are  they  not  recorded 
in  the  Chronicles  of  the  Kings  of  Judah?  And  Uzziah  slept 
with  his  fathers ;  and  they  buried  him  with  his  fathers  in 
the  city  of  David,  and  Jotham  his  son  became  king  in  his 
place. 

Jo-  In  the  second  year  of  Pekah  the  son  of  Remaliah  king  of 
Israel,  Jotham  the  son  of  Uzziah  king  of  Judah  began  to 
reign.  He  was  twenty-five  years  old  when  he  began  to 
reign,  and  he  reigned  sixteen  years  in  Jerusalem.  And  his 
mother's  name  was  Jerusha  the  daughter  of  Zadok.  And 
he  did  that  which  pleased  Jehovah ;  he  did  just  as  his  father 
Uzziah  had  done.  However  the  high  places  were  not  taken 
away;  the  people  still  sacrificed  and  burnt  their  offerings 
on  the  high  places.  He  built  the  upper  gate  of  the  temple  of 
Jehovah.  In  those  days  Jehovah  began  to  send  against 
Judah  Rezin  the  king  of  Aram  and  Pekah  the  son  of  Rem- 
aliah. Now  the  other  acts  of  Jotham  and  all  that  he  did, 
are  they  not  recorded  in  the  Chronicles  of  the  Kings  of 
Judah?  And  Jotham  slept  with  his  fathers  and  was  buried 
with  his  fathers  in  the  city  of  David  his  father,  and  Ahaz 
his  son  became  king  in  his  place. 


It  was  in  the  year  that  King  Uzziah  died  that  I  saw  the 
Lord  sitting  upon  a  lofty  and  exalted  throne ;  and  the  skirts 
of  his  robe  filled  the  temple.     Seraphim  were  standing  at- 
hoiiness  teudaut  before  him.     Each  had  six  wings;    with  two  he 

*>'*    *  124 


THE  REIGN  OF  UZZIAH  AND  THE  CALL  OF  ISAIAH 

covered  his  face,  with  two  he  covered  his  loins  and  with  two 
he  flew.     And  they  kept  calling  to  each  other,  saying: 

Holy,  holy,  holy,  is  Jehovah  of  hosts, 
The  whole  earth  is  full  of  his  glory. 

And  the  foundations  of  the  thresholds  shook  at  the  sound 
of  their  calling,  and  the  temple  was  filling  with  smoke. 
Then  I  said: 

Woe  to  me !  I  am  undone,  7.  its 

For  I  myself  am  a  man  with  unclean  lips,  upo? 

And  I  am  dwelling  among  a  people  with  unclean  lips ;  J»i™ 
Yet  mine  eyes  have  seen  the  King,  Jehovah  of  hosts. 

Then  one  of  the  seraphim  flew  to  me  with  a  live  coal  in  8.  His 
his  hand  that  he  had  taken  with  tongs  from  off  the  altar.  ^SSL 
And  with  it  he  touched  my  mouth  and  said :  j^g 

See,  this  has  touched  thy  lips. 

Therefore  thine  iniquity  is  gone  and  thy  sin  forgiven. 

Then  I  heard  the  voice  of  the  Lord  saying :  9.  His 

call 

Whom  shall  I  send,  ^*^ 

And  who  will  go  for  us? 

And  I  said :     Here  am  I ;  send  me.     And  he  said :  10.  The 

recep- 

Go  and  say  to  this  people :  ^2°  ^^ 

Keep  on  hearing,  but  have  no  comprehension !  mes- 

Keep  on  seeing,  but  have  no  perception!  (^^i^o) 

Make  fat  the  heart  of  this  people. 
And  their  ears  dull  and  besmear  their  eyes. 
Lest  they  see  with  their  eyes  and  hear  with  their  ears. 
And  their  heart  perceive,  and  their  health  be  restored! 

And  I  said :  How  long,  0  Lord?  And  he  said :  11. 

Grave 

Until  the  cities  are  in  ruins  without  an  inhabitant,  ofhi^^ 

And  the  houses  without  a  human  occupant,  and  the  land  mes- 

is  left  in  utter  desolation,  (ufi*) 

And  Jehovah  have  sent  the  men  far  away,  and  in  the  midst 

of  the  land  the  deserted  territory  be  great. 

125 


THE  REIGN  OF  UZZIAH  AND  THE  CALL  OF  ISAIAH 

And  should  there  still  be  a  tenth  in  it,  it  must  in  turn  be 

fuel  for  the  flame, 
Like  the  terebinth  and  the  oak  of  which  after  felling  but  a 

stump  remains. 

I.  Uzziah's  Victories.  The  reign  of  Uzziah  (or  Azariah)  was  con- 
temporary with  that  of  Jeroboam  II  of  Northern  Israel.  The  course 
of  events  in  the  two  Hebrew  kingdoms  during  this  important  epoch 
was  in  many  ways  closely  parallel.  The  attacks  of  the  Arameans  had 
ceased  and  the  advance  of  the  Assyrians  had  been  arrested.  Although 
Uzziah's  long  reign  is  passed  over  by  the  author  of  Kings  with  only  a 
very  brief  statement,  it  is  evident  from  the  subsequent  history,  and 
especially  from  the  sermons  of  Isaiah,  that,  like  Jeroboam  II  of  Northern 
Israel,  he  was  an  exceedingly  able  and  energetic  ruler.  The  narrative 
of  Chronicles  has  preserved  a  fuller  account  of  his  policy  and  achieve- 
ments, and  this  has  been  incorporated  in  the  text  adopted  above. 

Following  up  his  father's  victory  over  the  Edomites,  he  conquered 
the  important  town  of  Elath  on  the  eastern  arm  of  the  Red  Sea  and  re- 
built it,  probably  as  a  port  from  which  to  engage  in  commerce  with 
Arabia  and  more  distant  lands.  The  Chronicler  states  that  he  also 
tore  down  the  wall  of  Gath,  which  had  been  previously  captured  by  the 
Aramean  king  Hazael,  and  dismantled  the  neighboring  northern  Philis- 
tine towns,  Jabneh  and  Ashdod.  The  conquered  territory  was  appar- 
ently colonized  with  Hebrews.  Successful  campaigns  are  recorded 
against  the  Arabians,  probably  in  the  south,  and  the  Ammonites  on  the 
east.  It  is  at  least  evident,  in  the  light  of  the  data,  that  Uzziah  succeed- 
ed in  extending  the  boundary  of  Judah  both  in  the  south  and  west, 
and  thereby  opened  the  doors  for  the  trade  which  brought  in  the  products 
and  customs  of  the  larger  Semitic  world. 

II.  Uzziah's  Home  Policy.  The  Chronicler  adds  that  Uzziah 
built  defensive  towers  about  the  walls  of  Jerusalem,  probably  also  re- 
pairing the  portion  of  the  wall  destroyed  under  the  reign  of  his  father 
Amaziah.  Like  the  earlier  kings  of  Israel,  he  also  had  private  herds 
and  vineyards  and  fields  throughout  his  kingdom  and  devoted  himself 
to  improving  the  defences  and  water  supply,  especially  in  southern 
Judah.  From  these  references  it  may  be  concluded  that  Uzziah  was  as 
active  in  developing  the  internal  resources  of  his  kingdom  as  he  was  in 
extending  its  boundaries  and  commerce. 

III.  The  Political  and  Social  Effects  of  Uzziah's  Reign.  The 
new  and  close  contact  with  the  outside  world  and  the  national  pros- 

126 


EFFECTS   OF  UZZIAH'S   REIGN 

perity  which  resulted  from  the  strong  policy  of  Uzziah,  produced  the  same 
political  and  social  conditions  in  Judah  as  they  had  in  Northern  Israel 
under  the  corresponding  reign  of  Jeroboam  II.  New  ambitions  and 
hopes  stirred  the  people.  Foreign  fashions  and  ideas  came  sweeping 
in  from  every  side.  Naturally  the  nobles,  the  wealthy  citizens,  and 
King  Uzziah  himself  profited  most  by  this  period  of  peace.  To  them 
came  the  spoils  of  conquest  and  they  alone  were  able  to  engage  in 
foreign  trade. 

Under  the  influence  of  this  increasing  taste  for  luxury,  the  ruling  class 
in  Judah  became  regardless  of  its  responsibility,  and  each  man  vied 
with  the  other  in  aping  foreign  customs  and  in  building  up  a  great  fortune 
at  the  expense  of  the  common  people  dependent  upon  him.  The  old 
simplicity  was  fast  disappearing,  and  in  its  place  came  false  pride  and 
greed  and  the  resulting  disregard  of  the  needs  and  the  rights  of  the  poor 
and  dependent.  Judah,  therefore  like  Northern  Israel,  was  sadly 
lacking  in  social  and  moral  integrity  and  ill-fitted  to  meet  a  great  political 
crisis. 

To  a  thoughtful  student  of  the  political  situation  grave  dangers  were 
also  visible  on  the  more  distant  horizon.  These  became  more  ap- 
parent about  the  close  of  the  reign  of  Uzziah,  for  Tiglath-pileser  IV 
had  mounted  the  throne  of  Assyria  and  was  beginning  to  gather  in,  one 
after  the  other,  the  different  nations  of  the  western  world.  Judah  lay 
right  in  the  path  of  Assyria's  advance;  but  the  rulers  who  should  have 
been  most  active  in  preparing  the  little  kingdom  for  its  period  of  peril 
were  selfish,  corrupt,  and  blind  to  the  distant  danger. 

IV.  The  Death  Year  of  Uzziah.  During  the  latter  part  of  his  reign, 
Uzziah  was  a  victim  of  the  loathsome  disease  of  leprosy.  Accepting 
the  dogma  that  every  overwhelming  affliction  was  the  result  of  some 
great  crime,  later  tradition  attributed  Uzziah's  disease  to  what  it  con- 
sidered an  act  of  impiety  in  connection  with  the  temple  worship.  In 
Uzziah's  time,  however,  the  Hebrew  laws  which  banished  lepers  from 
the  city  and  treated  them  as  already  dead,  had  probably  not  been 
formulated.  While  he  lived,  Uzziah  appears  to  have  directed  the  national 
policy,  although  his  son  Jotham  acted  as  regent.  This  son  had  none 
of  the  strength  and  energy  of  his  father,  so  that  by  every  thoughtful 
observer  of  conditions  within  and  without  Judah  the  approaching  death 
of  Uzziah  must  have  been  awaited  with  grave  foreboding. 

When  at  last,  about  738  B.C.,  the  news  came  that  the  fatal  disease 
had  completed  its  work  and  that  King  Uzziah  was  dead,  the  situation 
was  well  calculated  to  stir  to  its  very  depths  the  mind  of  a  thoughtful, 

m 


THE  REIGN  OF  UZZIAH  AND  THE  CALL  OF  ISAIAH 

devoted  patriot.  In  Northern  Israel  Amos  and  Hosea  had  laid  bare 
the  crime  and  fatal  weakness  of  that  greater  Hebrew  kingdom  and  had 
presented  new  and  far  higher  standards  of  national  and  individual  re- 
sponsibility. Measured  by  these  same  standards  Judah's  inherent 
weakness  and  guilt  stood  cleariy  revealed.  The  occasion  called  for 
wise  leadership  and  counsel.  Most  of  all,  it  demanded  a  prophet  to 
arouse  the  conscience  of  the  nation  and  to  initiate  a  fundamental  re- 
form which  should  prepare  the  nation  for  the  crisis  which  impended. 

V.  The  Young  Isaiah.  These  portentous  conditions  are  the  back- 
ground of  Isaiah's  call.  The  death  of  the  king  impressed  Judah's 
needs  upon  the  mind  of  the  Hebrew  patriot  and  opened  his  eyes  to  that 
vision  of  divine  truth  which  constituted  his  call  to  be  a  prophet. 

For  forty  and  probably  fifty  years  after  this  critical  moment  in  his 
life,  Isaiah  continued  to  preach  to  his  countrymen  with  undiminished 
energy.  It  is  certain,  therefore,  that  he  was  very  young  at  the  time 
of  his  call,  probably  not  more  than  twenty  or  twenty-five,  just  assum- 
ing the  responsibilities  of  a  husband  and  citizen.  From  his  personal 
acquaintance  with  the  priests  and  nobles  and  rulers  of  Israel  and  with 
the  policy  of  the  court  at  different  periods,  and  from  the  fact  that  he  is 
identified  as  the  scion  of  a  well-known  house,  it  seems  probable  that 
Isaiah  came  not  from  the  ranks  but  belonged  to  a  wealthy,  if  not  noble, 
family. 

Isaiah's  recorded  addresses  reveal  an  alert,  well-trained  mind.  He 
was  not  only  intimately  acquainted  with  the  political  and  social  prob- 
lems of  his  own  day,  but  also  familiar  with  the  past  traditions  and  ex- 
periences of  his  race.  He  was  the  master  of  a  brilliant,  forceful  literary 
style.  It  is  the  spoken  style — that  of  the  orator  rather  than  that  of  the 
writer.  Each  sentence  is  like  the  blow  of  a  battle-axe,  aimed  straight 
at  its  goal  and  hewing  aside  all  opposition.  The  form  in  which  his  ad- 
dresses are  cast  is  that  of  poetry.  A  marvellous  lilt  and  a  balanced 
parallelism  runs  through  them  all;  but  Isaiah,  like  Hosea,  did  not  allow 
his  impassioned  eloquence  to  be  restrained  or  held  in  leash  by  the  arti- 
ficial demands  of  Hebrew  metre. 

In  every  word  which  fell  from  Isaiah's  lips  there  is  revealed  a  man 
of  unbounded  energy,  unflinching  courage  and  firm  conviction.  He 
knew  well  the  different  currents  of  thought  and  influence  in  little  Judah, 
but,  more  than  that,  he  dared  to  face  facts  and  conditions  squarely 
and  to  draw  from  them  the  logical  and  inevitable  conclusions.  He 
was  not  bound  by  public  opinion  or  by  the  prevailing  standards  of  his 
day.     He  had  caught  a  vision  of  something  higher,  and  was  therefore 

128 


THE  YOUNG  ISAIAH 

filled  with  an  eternal  discontent,  as  he  viewed  the  petty,  mean,  corrupt 
practices  of  his  countrymen.  His  patriotism  also  was  of  such  a  lofty 
character  that  he  was  ready  to  make  any  personal  sacrifice,  even  to  go 
barefooted  through  a  cold  Judean  winter,  that  he  might  save  his  beloved 
country  from  a  fatal  policy. 

VI.  The  Account  of  Isaiah's  Vision.  The  account  of  Isaiah's 
vision  stands  not  at  the  beginning  of  his  prophecies,  but  at  the  head  of 
the  little  group  of  addresses  which  represent  his  work  in  the  critical 
year  735  B.C.  Its  position  and  content  confirm  the  conclusion  that 
it  was  not  written  until  about  734,  when  his  counsels  had  been  rejected 
by  king  and  people  and  the  discouraging  nature  of  his  work,  as  predicted 
in  the  closing  verses,  had  become  apparent.  His  object  was  obviously 
to  "  bind  up  the  testimony  "  and  to  make  clear  to  his  disciples  the 
nature  of  that  great  experience  which  had  made  him  a  prophet  and 
given  him  that  clear  consciousness  of  a  divine  call  which  inspired  him 
to  go  on  with  his  work,  calm  and  undisturbed  in  the  face  of  discour- 
agement and  misunderstanding. 

VII.  The  Meaning  of  Isaiah's  Vision.  Isaiah's  vision  evidently 
came  to  him  in  the  temple  whither  he  had  gone  up  to  worship.  The 
many  grave  problems,  which  Uzziah's  death  brought  out  in  clear  relief, 
were  doubtless  in  his  mind.  Suddenly,  as  he  found  himself  in  the  sacred 
precincts,  he  saw  instead  of  the  symbols  the  reality  for  which  they  stood. 
Instead  of  the  ark,  Jehovah's  ancient  throne,  he  seemed  to  see  the  Lord 
himself,  vast,  majestic,  dominating  the  whole  temple  with  his  presence. 
Instead  of  the  attendant  cherubim  of  wood  and  gold,  he  beheld  with  clear 
mental  vision  spirits  of  fire,  symbols  of  the  most  effective  purifying  force 
in  the  universe,  guarding  Jehovah  from  contact  with  anything  impure. 
Not  only  by  their  presence  and  acts,  but  with  their  lips  they  seemed  to 
be  ever  proclaiming  the  transcendent  holiness  of  Jehovah  whose  glory 
was  not  limited  to  the  precincts  of  the  temple  but  filled  the  whole 
earth. 

In  its  original  derivation  the  Hebrew  word  holy  means  separate, 
apart  from,  distinct,  but  in  Isaiah's  vision  it  evidently  had  a  double 
content.  It  emphasizes  both  Jehovah's  supreme  majesty  and  his  moral 
sanctity.  It  was  this  clear,  spiritual  vision  of  Jehovah's  true  character 
that  made  the  young  Hebrew  patriot  a  prophet.  In  the  light  of  that 
vision  his  own  guilt  and  the  vile  uncleanness  of  his  nation  were  star- 
tlingly  revealed.  The  cry  of  horror  and  confession  that  burst  from  his 
lips  was  quickly  answered.  The  assurance  that  his  sins  had  been  for- 
given and  that  he  was  morally  clean  in  the  sight  of  God,  came  not 

129 


THE  REIGN  OF  UZZIAH  AND  THE  CALL  OF  ISAIAH 

through  the  symbolism  of  the  blood  of  animals  slain  on  the  great  altar, 
but  directly  from  God  himself.  The  coal  from  the  altar  symbolized 
the  cleansing  of  the  thoughts  and  purposes  of  which  the  lips  were  but 
the  medium  of  expression. 

When  the  very  fountain  of  his  life  and  activity  had  thus  been  purified, 
Isaiah  was  at  last  ready  to  respond  unhesitatingly  to  that  inner  call  to 
service,  which  had  doubtless  long  been  ringing  in  his  ears,  as  he  had 
pondered  the  crying  needs  of  his  nation.  Now  he  fully  recognized  that 
Jehovah  was  the  source  of  that  call,  and  his  quick,  voluntary  response 
made  him  henceforth  an  ambassador  of  the  Highest. 

VIII.  Isaiah's  Commission.  Doubtless,  from  the  first  the  dis- 
couragement and  opposition  which  every  true  prophet  must  meet  were 
clearly  before  the  eyes  of  Isaiah;  but  the  peculiarly  trying  experiences 
of  his  early  years  are  plainly  reflected  in  the  account  of  his  commission. 
His  task  was  similar  to  that  of  Amos  and  Hosea:  it  was  to  proclaim 
saving  truth  to  his  countrymen  and  to  meet  with  only  apathy  or  igno- 
rance and  contempt.  Isaiah  also  realized  through  observation  and  ex- 
perience the  sad  fact  that  the  rejection  of  truth  plainly  stated  renders 
the  mental  and  moral  and  spiritual  conditions  of  those  who  reject  it 
even  worse  than  before. 

Calamity  after  calamity  was  destined  to  overtake  Judah,  until  but  a 
small  remnant  should  survive.  Although  Isaiah  does  not  here  develop 
the  thought  in  detail,  the  stump  of  a  sturdy  oak  surviving  evidently 
represented  his  hope  that  when  discipline  had  done  its  work,  the  rem- 
nant might  grow  again  into  a  strong,  purified  nation  that  would  realize 
Jehovah's  purpose  in  the  world. 

Thus  this  marvellous  sixth  chapter  reflects  the  entire  gamut  of  Isaiah's 
experiences;  his  youthful  struggles  with  the  sense  of  personal  responsi- 
bility, his  strong,  enlightened  patriotism,  his  keen  insight,  and  that 
transcendent  vision  of  Jehovah's  majesty  and  holiness  which  never  faded 
from  the  prophet's  memory.  The  chapter  also  suggests  those  long 
years  of  opposition  and  discouragement,  the  folly  of  king  and  people 
in  rejecting  his  sane  counsels,  the  disasters  that  overtook  Judah  at  the 
hands  of  the  Assyrian  conquerors,  and,  above  all,  that  deathless  hope  in 
the  future  of  his  race  and  in  the  goodness  of  the  Jehovah  which  never 
failed  Isaiah  in  his  half  century  of  tireless  activity. 


130 


ISAIAH'S  EARLY  SOCIAL  SERMONS 


§  LXXV.     ISAIAH'S  EARLY  SOCIAL  SERMONS 

Let  me  sing  a  song  of  my  friend,  i-  Pro 

A  love  song  regarding  his  vineyard.  (u^i^ 

A  vineyard  belongs  to  my  friend  on  a  hill  that  is  fruitful.  2.  The 

He  digged  it  and  cleared  it  of  stones  and  choice  vines  he  nur" 

planted.  ^,'t. 

A  tower  he  built  in  its  midst  and  hewed  out  a  wine-press.  fruitful 

He  looked  to  find  grapes  that  were  good,  but  wild  grapes  it  ya°d 

yielded.  ^'"'^ 


peal  for 


cision 

(S.4) 


And  now,  0  inhabitants  of  Jerusalem,  ye  people  of  Judah,      s^Ap^ 

Judge  now,  for  yourselves  I  pray,  between  me  and  my  vine- 
yard: 

What  more  could  be  done  to  my  vineyard  than  that  which 
I  have  done? 

When  I  looked  to  find  grapes  that  were  good,  why  yielded  it 
wild  grapes? 

And  now  let  me  tell  you  what  I  purpose  to  do  to  my  vineyard.  ^^  ^e- 

For  I  will  remove  its  hedge  that  it  be  devoured,  tion  of 

And  I  will  break  through  its  wall  that  it  be  down-trodden ;  v^^e- 

Yea,  I  will  make  it  a  waste,  not  pruned  nor  weeded.  y^^aj 
And  then  shall  it  put  forth  thorns,  and  thickets  of  brambles. 
To  the  clouds  will  I  give  command  that  they  rain  not  upon  it. 

For  the  vineyard  of  Jehovah  of  hosts  is  the  house  of  Israel,  ^J^^^,^ 

And  the  men  of  Judah — they  are  his  cherished  plantation.  vfJe*- 

He  looked  for  justice,  but,  behold !  bloodshed.  ^7"*^ 

For  redress,  but,  behold !  a  cry  of  distress. 

Woe  to  those  who  join  house  to  house,  e.  its 

Who  add  field  to  field  f;;dts: 

Until  there  is  no  space  left,  ^°^. 

And  ye  dwell  alone  in  the  midst  of  the  land.  opoiy 
In  mine  ears  Jehovah  of  hosts  hath  sworn : 
Surely  many  houses  shall  become  a  desolation, 

131 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

Though  great  and  fair  they  shall  be  without  inhabitants. 
For  ten  acres  of  vineyard  will  yield  but  one  bushel, 
And  ten  bushels  of  seed  but  one  bushel  of  grain. 

7.  De-  Woe  to  those  who  rise  at  dawn 
e?y  ind  To  pursue  strong  drink, 

*^rd  of  Who  tarry  late  in  the  evening 

respon-  Until  wiue  inflames  them. 

(SlV)^^  And  lyre,  and  harp  and  timbrel 

And  flute  and  wine  are  at  their  banquets. 

But  they  regard  not  the  work  of  Jehovah 

And  see  not  what  his  hands  have  made. 

Therefore  my  people  go  into  captivity  unprepared, 

And  their  men  of  wealth  are  famished. 

And  their  noisy  revellers  are  parched  with  thirst. 

Therefore  Sheol  yawns  greedily, 

And  to  the  widest  extent  opens  its  mouth. 

And  the  nobles  of  Zion  and  her  noisy  revellers  shall  go 

down  into  it. 
Together  with  her  careless  throng  and  all  who  rejoice 

within  her. 
And  lambs  shall  graze  as  in  a  wilderness, 
And  fatlings  feed  amid  the  ruins. 

8.  Fool-      Woe  to  those  who  draw  guilt  upon  themselves  with  cords 

ish,  im-  of  folly ! 

scepti-        And  punishment  as  with  a  cart  rope ! 
(Jf™)  Who  say :  Let  what  he  would  do  hasten ! 

Let  it  come  speedily  that  we  may  see  it ! 

Let  the  purpose  of  Israel's  Holy  One  draw  near. 

And  come,  that  we  may  perceive  it! 

9.  vi-     Woe  to  those  who  call  evil  good,  and  good  evil, 
bSSs-    ^^o  put  darkness  for  light,  and  light  for  darkness, 
tiy        Who  put  bitter  for  sweet,  and  sweet  for  bitter ! 


Pride  Woe  to  those  who  are  wise  in  their  own  eyes ! 

And  prudent  in  their  own  conceit  J 


and 
egoism 


132 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

Woe  to  those  who  are  heroic  in  drinking  wine,  ii. 

And  valiant  in  mixing  strong  drink!  vta"^^ 

Who  for  a  bribe  vindicate  the  wicked,  »?J^- 

And  strip  the  innocent  man  of  his  innocence.  («% 

Therefore  as  a  tongue  of  fire  devours  stubble,  i2.sud- 

And  as  hay  shrivels  in  a  flame ;  f ®5 

So  their  root  shall  be  as  rottenness,  com- 

And  their  blossom  go  up  like  dust,  Seltm* 
Because  they  have  rejected  the  instruction  of  Jehovah 


tion 
immi- 


Of  hosts,  nent 


And  despised  the  word  of  Israel's  Holy  One. 


(24) 


Jehovah  hath  renounced  his  people,  the  house  of  Israel,       13.  Je- 

For  they  are  full  of  divination  from  the  East,  ^ui-^'^ 

And  they  practice  magic  like  the  Philistines.  tude 

With  foreigners  they  make  compacts.  thlpre- 

Their  land  is  full  of  silver  and  gold,  ^^^^^ 

And  endless  are  their  treasures.  stitions. 

Their  land  is  full  of  horses,  Sfsm" 

And  countless  are  their  chariots.  fdi)fatry 

And  their  land  is  full  of  idols,  (2  '■') 
The  work  of  their  own  hands  they  worship, 
That  which  their  own  fingers  have  made. 


My  people — a  boy  is  their  leader,  i4.in- 

And  women  rule  over  them !  ^^^^y 

My  people — thy  guides  lead  thee  astray  ^'r^^nt 

And  thy  highways  they  have  brought  to  ruin.  ?uSre 


Jehovah  standeth  forth  to  present  his  case,  15.  Je- 

And  he  standeth  up  to  judge  his  people.  chl?ge^ 

Jehovah  entereth  into  judgment  thJ'"** 

With  the  elders  of  his  people  and  their  princes,  eiders 

*Ye  yourselves  have  devoured  the  vineyard,  [  \ 

The  spoils  of  the  needy  are  in  your  houses.  <"") 
What  do  you  mean  by  crushing  my  people 

133 


and 
princea 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

And  by  grinding  the  face  of  the  needy?' 
Is  the  oracle  of  the  Lord  Jehovah  of  hosts. 

16.        And  Jehovah  saith:   Because  Zion's  daughters  are  haughty 
J^4T     And  walk  with  heads  held  high,  and  wanton  glances, 
await-    Tripping  along  as  they  go  and  jingling  with  their  ankles, 
p^roud?    Therefore,  the  Lord  will  smite  with  a  scab  the  crown  of  the 
women  ^cad  of  the  daughters  of  Zion, 

(316.17.24  ^jj^  Jehovah  will  expose  their  shame. 

And  instead  of  perfume,  there  shall  be  rottenness ; 

And  instead  of  a  girdle,  a  rope ;  instead  of  carefully  arranged 

hair,  baldness. 
And  instead  of  the  beautiful  garment,  sackcloth;  branding, 

instead  of  beauty. 
Thy  men  shall   fall   by   the  sword   and   thy   warriors   in 

battle. 
And  Zion's  gates  shall  sigh  and  lament,  and  she  shall  sit  on 

the  ground  despoiled. 
And  seven  women  shall  take  hold  of  one  man  in  that  day, 
Saying:   *Our  own  bread  will  we  eat,  and  our  own  garments 

will  we  wear, 
Only  let  us  bear  thy  name;  take  thou  away  our  disgrace!* 


17.  Is-  A  message  the  Lord  sends  against  Jacob, 

JIfim-  And  it  falls  upon  Israel, 

it?  ^*  ^^  *^^*  *^®  entire  people  shall  know  it — 

hands  Ephraim  and  the  inhabitants  of  Samaria, 

fl^^  Who  are  so  lifted  up  with  pride  and  haughtiness  of  heart 

(9 »-'»)  that  they  say, 

*  Bricks  have  fallen  down,  but  we  will  rebuild  with  hewn 
stones ; 

Sycamores  have  been  cut  down,  but  we  will  set  cedars 
in  their  place.* 

Therefore  Jehovah  hath  stirred  up  their  oppressors, 

And  spurred  on  their  enemies  against  them, 

Aram  on  the  east  and  the  Philistines  on  the  west, 

To  devour  Israel  greedily. 

For  all  this  his  anger  is  not  turned  away, 

And  his  hand  is  outstretched  still. 

134 


struc- 
tion  of 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

But  the  people  turn  not  to  him  who  smites  them,  is.De- 

And  Jehovah  they  do  not  seek. 

So  Jehovah  hath  cut  off  from  Israel  head  and  tail,  the 

Palm-branch  and  rush  in  one  day ;  Iratnd 

The  elder  and  the  prominent  man — he  is  the  head,  (i^afjj'^ 

The  prophet  who  gives  false  oracles — he  is  the  tail. 

Thus  the  guides  of  this  people  prove  misleaders. 

And  those  who  are  led  by  them  are  devoured. 

Therefore  the  Lord  spareth  not  their  stalwart  youths, 

And  on  their  orphans  and  widows  he  hath  no  pity. 

For  each  of  them  is  godless  and  an  evil-doer, 

And  every  mouth  speaks  impious  folly. 

For  all  this  his  anger  is  not  turned  away. 

And  his  hand  is  outstretched  still. 

For  unrighteousness  burns  like  a  fire  19. 

Which  consumes  thorns  and  briars ;  oSrL- 

And  kindles  in  the  thickets  of  the  forest,  sion  of 

And  they  roll  up  columns  of  smoke.  ciaS  ^ 

Because  of  the  wrath  of  Jehovah  the  land  is  consumed,   ^''  "> 

And  the  people  become  food  for  the  flames. 

No  one  has  pity  on  his  fellows ; 

They  cut  off  slices  on  the  right,  yet  are  hungry. 

They  devour  on  the  left,  yet  are  unsatisfied. 

Each  devours  his  neighbor's  flesh : 

Manasseh,  Ephraim  and  Ephraim,  Manasseh ; 

And  both  together  are  against  Judah. 

For  all  this  his  anger  is  not  turned  away. 

And  his  hand  is  outstretched  still. 

Woe  to  those  who  set  up  iniquitous  decrees,  20. 

And  the  scribes  who  devote  themselves  to  writing  op-  ^[^f^^ 
pression,  the  op- 

To  turn  aside  the  dependent  from  securing  justice,  ^JT^" 

To  despoil  the  afliicted  of  my  people  of  their  right,  (*« '*> 

That  widows  may  be  their  prey, 
And  that  they  may  despoil  orphans ! 
What,  then,  will  you  do  in  the  day  of  punishment. 
And  of  the  driving  tempest  which  shall  come  from  afar? 
To  whom  will  you  flee  for  aid, 

135 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

And  where  will  you  leave  your  wealth? 
Only  as  they  crouch  under  the  captives, 
And  fall  under  the  slain. 
For  all  this  his  anger  is  not  turned  away, 
And  his  hand  is  outstretched  still. 

21  Therefore  he  will  raise  a  signal  to  a  distant  nation, 

fu(S-°^  ^^  w^ll  ^iss  to  it  to  come  from  the  end  of  the  earth. 

mentat  And  bchold,  quickly,  swiftly  it  will  come. 

hand  There  will  be  none  weary  nor  any  who  stumble; 

fn^dSci-  '^^^  girdle  of  their  loins  is  not  loosened 

biefor-  And  the  thong  of  their  sandals  does  not  tear, 

ilT  Whose  arrows  are  sharpened, 

^uc)^'"'  And  whose  bows  are  all  bent. 

The  hoofs  of  their  horses  are  counted  as  flint. 

And  their  wheels  are  counted  as  a  whirlwind. 

Their  roaring  is  like  that  of  a  lion, 

Like  young  lions  they  roar  and  growl ; 

They  seize  their  prey  and  escape,  and  none  rescues  it. 

For  all  this  his  anger  is  not  turned  away. 

And  his  hand  is  outstretched  still. 

I.  The  Present  Form  of  the  Book  of  Isaiah.  It  is  clear  that  the  book 
of  Isaiah  in  its  present  form  is  the  result  of  frequent  and  fundamental 
revision.  The  fact  that  Isaiah's  writings  have  been  repeatedly  supple- 
mented and  reedited  illustrates  the  esteem  and  devotion  with  which 
the  prophet  was  regarded  by  subsequent  generations.  The  noble 
prophecies  in  chapters  40-66,  which  interpret  Israel's  universal  mission, 
are  now  generally  recognized  as  coming  from  a  period  certainly  not  ear- 
lier than  the  Babylonian  exile.  Many  later  passages  have  also  been  in- 
serted in  the  first  thirty-nine  chapters,  in  which  are  found  the  original 
sermons  of  Isaiah,  the  son  of  Amoz.  The  result  of  this  repeated  re- 
vision is  that  a  clear-cut  literary  analysis  of  the  book  is  practically  im- 
possible. Eight  or  nine  general  divisions  may  be  distinguished  in  the 
first  thirty-nine  chapters. 

The  book  opens  with  a  general  introduction,  chapter  1,  and  a  httle 
group  of  social  sermons,  chapters  2-5,  to  which  also  belongs  9^-10*. 
Then  follows  the  account  of  Isaiah's  activity  in  734  B.C.,  recorded  in 
chapters  7  and  8.  These  chapters  are  in  turn  introduced  by  an  ac- 
count of  his  call  in  chapter  6,  and  are  supplemented  by  later  Messianic 

136 


PRESENT  FORM  OF  THE  BOOK  OF  ISAIAH 

prophecies  (9^'^,  11,  12).  Next  comes  a  large  collection  of  foreign 
prophecies  of  various  dates  (1^23).  Chapters  24-27  contain  certain 
very  late  prophecies.  In  chapters  28-31  are  found  selections  from 
Isaiah's  sermons  preached  in  connection  with  the  great  crisis  of  701  B.C. 
Chapters  34  and  35  contain  a  post-exilic  apocalypse.  The  historical 
chapters,  36  and  37,  record  the  closing  years  of  Isaiah's  activity,  and 
38  and  39  certain  incidents  preceding  the  invasion  of  Sennacherib  in 
701  B.C. 

II.  The  Different  Periods  of  Isaiah's  Activity.  Isaiah's  pro- 
phetic work  may  be  divided  into  four  distinct  periods.  The  first,  ex- 
tending from  about  738  to  735  B.C.,  is  represented  by  the  account  of 
his  call  and  the  stirring  social  sermons  found  in  chapters  2  to  5  and  9^-10*. 
The  second  period  was  the  great  crisis  of  735-4  B.C.,  when  Tiglath- 
pileser  IV's  impending  invasion  of  Palestine  led  the  kings  of  Damascus 
and  Northern  Israel  to  attempt  to  force  Judah  to  join  them  in  opposing 
the  common  foe.  Chapters  17^'^^  and  7  and  8,  clearly  belong  to  this 
period.  The  third  period  extends  from  710  to  701  B.C.,  and  culminates 
in  the  first  great  invasion  of  Sennacherib.  The  fourth  and  last  period  of 
Isaiah's  activity  was  apparently  connected  with  a  second  western  cam- 
paign of  Sennacherib  about  690  B.C. 

III.  Isaiah's  First  Address.  Owing  to  the  lack  of  chronological 
arrangement  in  the  book  of  Isaiah,  it  is  impossible  to  determine  with 
absolute  certainty  which  chapter  contains  his  earliest  public  address. 
From  the  present  order  it  has  been  generally  inferred  that  it  is  to  be 
found  in  chapters  2  and  3.  The  reference,  however,  to  children  ruHng 
over  the  land  is  generally,  and  with  great  plausibility,  interpreted  as 
applying  to  Ahaz.  If  so,  this  sermon  must  be  dated  several  years  after 
Isaiah's  call  in  738  B.C.  Its  powerful  arraignment  of  the  nation,  and 
especially  of  the  ruling  classes,  suggests  that  when  it  was  uttered, 
Isaiah's  reputation  and  authority  as  a  prophet  had  already  been  estab- 
lished. It  also  reflects  national  corruption  and  weakness  which  did 
not  become  glaringly  apparent  until  some  years  after  the  death  of 
Uzziah. 

On  the  other  hand,  the  addresses  contained  in  chapter  5  clearly 
come  from  the  earliest  period  of  Isaiah's  activity.  Apparently  he  came 
before  the  elders  of  Jerusalem  as  an  unknown,  inexperienced  prophet, 
and  was  fully  aware  of  the  need  of  superlative  tact  and  poetic  skill  to 
win  a  hearing  for  his  unpleasant  message.  Like  the  opening  sermon 
of  Amos,  the  theme  of  chapter  5  is  social  injustice.  It  voices,  in  the  name 
of  Jehovah,  the  burning  indignation  which  filled  the  soul  of  the  prophet 

137 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

as  he  viewed  the  greedy  monopolies,  the  gross  intemperance,  the  disre- 
gard of  responsibilities,  and  the  sceptical  and  defiant  attitude  of  the  rulers 
of  the  nation.  It  may  therefore,  with  considerable  assurance,  be  re- 
garded as  Isaiah's  first  sermon. 

IV.  The  Song  of  the  Vineyard.  It  takes  little  imagination  to  pict- 
ure the  situation.  The  occasion  was  probably  one  of  the  festivals 
when  the  people  were  all  assembled  at  Jerusalem,  ready  .and  eager  to 
listen  to  the  stories  of  the  professional  story-tellers  and  the  songs  of  their 
poets. 

To  an  audience,  made  up  for  the  most  part  of  those  who  were  either 
vine-dressers  or  owners  of  vineyards,  no  theme  could  have  been  of 
greater  interest  than  that  which  I'saiah  chose  for  his  opening  song.  The 
meter  which  he  used  was  the  dramatic  five-beat  measure,  which  was 
employed  either  to  express  deep  sorrow  or  supreme  joy.  In  this  mar- 
vellous parable  in  song  the  narrative  element  is  also  especially  prominent. 

In  his  opening  words,  Isaiah  pictures  in  detail  the  steps  that  were 
taken  by  his  unknown  friend  to  develop  a  fruitful  vineyard.  He  then 
turns  to  his  hearers  and  demands  that  they  decide  what  should  be  done 
with  a  vineyard,  thus  carefully  nurtured,  which  bore  only  sour,  useless 
grapes.  While  they  are  nodding  their  approval  of  the  justice  of  the  de- 
cision to  tear  it  down  and  make  it  a  waste,  the  prophet  interprets  his 
parable:  Jehovah  is  the  friend,  Judah  is  the  carefully  nurtured  vine- 
yard which  has  borne  only  the  wild  grapes.  His  hearers  stood  con- 
demned by  the  very  principles  which  they  had  so  readily  accepted  only 
a  moment  before. 

V.  The  Crimes  of  Judah's  Leaders.  The  six  or  seven  woes  which 
follow  may  have  been  a  part  of  Isaiah's  original  address,  or  they  may 
have  been  taken  f-rom  other  and  later  sermons.  Their  present  position, 
however,  is  exceedingly  appropriate.  They  describe  in  impassioned 
words  those  heinous  crimes,  which  made  it  necessary  for  Jehovah  to 
destroy  his  vineyard  Judah.  These  are  the  same  evils  which  have  dis- 
graced civilization  through  all  the  ages.  They  are  the  fruits  of  bestial 
selfishness  and  greed  and  class  pride,  entrenched  behind  the  bulwarks 
of  wealth  and  authority. 

Isaiah  saw  clearly  in  little  Judah  the  pernicious  effects  of  land  mo- 
nopoly. Men,  who  were  intent  merely  upon  securing  freedom  from  in- 
trusion and  the  selfish  enjoyment  of  nature's  beauties,  had  built  up  great 
estates  by  purchase  and  legalized  injustice.  The  prophet  could  fully 
appreciate  the  enjoyment  which  these  great  landed  estates  brought  to 
their  owners,  for  he  himself  belonged  to  the  ruling  class;  but  he  also  saw 

138 


THE  CRIMES  OF  JUDAH'S  LEADERS 

the  other  side:  the  masses  deprived  by  necessity  or  compulsion  of  their 
hereditary  holdings,  hungry  and  ill-clad,  and  crowded  in  the  narrow 
lanes  of  the  city  or  else  forced  to  toil  as  slaves  for  cruel  masters  on  the 
very  lands  which  had  been  held  by  their  fathers.  In  endeavoring  to 
correct  these  social  evils,  Isaiah  necessarily  appealed  to  a  higher  law 
than  that  recognized  by  his  land  and  age:  the  right  of  every  man  to  en- 
joy as  the  reward  of  his  labors  the  common  gifts  of  nature.  Isaiah 
also  boldly  asserted  the  responsibility  of  wealth  and  the  guilt  of  all  who 
disregarded  that  responsibility.  With  his  keen  inspired  insight,  he  saw 
the  baneful  economic  and  political  effects  of  the  selfish  luxury  and  de- 
bauchery of  those  who  were  called  by  birth  and  wealth  to  be  the  lead- 
ers and  guardians  of  the  masses.  In  imagination  he  beheld  his  nation 
rapidly  rushing  on  to  the  ruin  which  awaited  it,  and  on  the  distant 
canvas  of  the  future  he  caught  a  glimpse  of  Jerusalem  and  Judah 
desolate  and  in  ruins,  with  cattle  feeding  where  stood  prosperous 
towns. 

His  message  of  warning  and  condemnation  was  also  directed  toward 
those  who  persisted  in  their  foolish,  guilty  course,  defying  Jehovah  to 
punish  them  if  he  would.  Their  attitude  is  the  first  shadow  of  scepti- 
cism which  sweeps  across  the  page  of  Israel's  history,  and  is  one  of  the 
early  fruits  of  that  artificial,  corrupt  civilization  which  had  begun  to 
engulf  Judah  during  the  prosperous  reign  of  Uzziah.  Akin  to  the 
defiant  sceptics,  were  the  sophists  of  that  early  day,  who  blinked  at 
facts  and  deliberately  perverted  their  own  judgment  and  that  of  the 
community,  so  that  crime  passed  as  virtue,  while  the  simple  virtues  of 
justice,  honesty,  and  mercy  were  held  in  derision. 

With  indignant  scorn  the  prophet  pointed  his  finger  at  the  men  who 
were  wise  simply  in  their  own  eyes,  but  who  had  lost  the  true  perspective 
by  which  to  judge  themselves  and  their  fellows.  With  biting  sarcasm 
he  addressed  those  who  boasted  of  their  valiant  achievements,  not  on 
the  battle-field  or  in  the  service  of  their  nation,  but  in  excelling  each  other 
in  drinking  and  mixing  strong  drinks;  who  corrupted  public  tribunals 
and  took  pleasure  in  maligning  the  innocent. 

As  Isaiah  analyzed  existing  social  and  political  conditions,  he  was 
filled  with  alarm.  Although  called  to  a  unique  destiny,  Jehovah's 
people  were  constantly  resorting  to  heathen  divination  and  magic  and 
were  putting  their  trust  in  full  treasuries  and  a  strong  army,  and  in 
idols  made  with  their  own  hands,  rather  than  in  their  divine  king  who 
alone  could  deliver  them.  Even  in  the  hearts  of  the  women,  and  espe- 
cially of  the  wives  of  the  nobles,  there  were  no  traces  of  pity  and  love, 

139 


ISAIAH'S  EARLY  SOCIAL  SERMONS 

but,  instead,  simply  pride  and  a  consuming  ambition  to  surpass  each 
other  in  displaying  their  personal  beauty  and  attire  occupied  their  en- 
tire attention.  Isaiah  saw  clearly  that  such  a  nation  could  fight  only  a 
losing  battle,  and  that  such  women  could  learn  only  through  the  grievous 
oriental  disgrace  of  childlessness  and  the  woes  of  widowhood,  how  dis- 
astrous it  is  to  stifle  the  divine  impulses  of  kindness  and  mercy. 

VI.  Jehovah's  Judgments  upon  Israel  and  Judah.  In  the  ninth 
and  tenth  chapters,  and  in  the  closing  verses  of  the  fifth  chapter,  is 
found  a  powerful  address,  in  which  Isaiah  develops  still  further  the  in- 
evitable consequences  of  social  corruption.  It  consists  of  five  stanzas 
of  fourteen  lines  each  bound  together  by  the  terrible  refrain: 

For  all  this  his  anger  is  not  turned  away. 
And  his  hand  is  outstretched  still. 

In  the  first  strophe  he  portrays  the  false  confidence  of  the  Northern 
Israelites,  who  were  shutting  their  eyes  to  the  calamities,  which  had 
overtaken  them,  and  vainly  dreaming  of  Israel's  future  glory.  In 
the  next  strophe  he  analyzes  the  reason  for  the  national  decay,  and  re- 
iterates the  conclusion  of  Amos  that  it  is  because  "they  do  not  seek 
Jehovah"  and  because  their  leaders  have  proved  misleaders. 

Isaiah  then  describes  the  greed  and  social  crime  of  these  leaders. 
He  likens  them  to  cannibals  who  feed  upon  the  flesh  of  their  own  kins- 
men. He  also  denounces  those  who  make  the  law  an  instrument  for 
oppressing  and  crushing  the  people. 

In  the  concluding  stanza  the  prophet  pictures  the  irresistible  advance 
of  the  Assyrians.  The  passage  recalls  the  vivid  battle  scenes  on  the 
contemporary  Assyrian  monuments.  One  can  hear  in  Isaiah's  power- 
ful words  the  beat  of  the  horses*  hoofs,  the  rattle  of  the  chariot 
wheels,  and  the  roar  of  the  oncoming  host;  but,  above  all  the  follies 
and  crimes  of  rulers  and  people  and  the  shock  of  battle,  one  can 
see,  through  the  eye  of  the  prophet,  the  majestic  God  of  holiness, 
meting  out  impartial  justice  to  high  and  low,  to  Israelite  and  heathen 
alike. 

Thus,  in  the  language  and  historical  setting  of  his  own  day,  Isaiah 
laid  down  certain  universal  social  principles  which  humanity  has  been 
slow  to  appreciate  and  apply.  It  is  exceedingly  significant  that  he  had 
practically  nothing  to  say  about  the  crimes  of  the  petty  criminals,  who 
doubtless  figured  most  prominently  in  the  public  eye  and  before  the 
law-courts  of  his  day.    The  prophet  evidently  considered  these  minor 

140 


JUDGMENTS  UPON  ISRAEL  AND   JUDAH 

criminals,  whom  society  is  always  so  ready  to  condemn  and  punish,  as 
comparatively  harmless.  All  his  denunciations  and  warnings  are  directed 
against  the  great  criminals,  the  men  of  position,  culture,  and  wealth, 
who  were  regarded  as  the  pillars  of  society  and  the  champions  of  the 
state  religion.  The  majority  of  them  were  doubtless  living  up  to  the 
standards  of  their  class;  but  those  standards  tolerated  shameful  in- 
justice and  oppression,  under  the  guise  of  law  and  religion,  and  a  fatal 
disregard  of  the  higher  responsibilities  which  the  strong  and  wealthy 
and  those  who  rule  owe  to  their  weaker  fellow-countrymen.  Isaiah, 
like  Amos,  declared  that  these  men  "who  sat  at  ease"  were  the  really 
dangerous  foes  of  the  nation — the  traitors  who  were  betraying  its 
most  vital  interests.  The  danger  was  all  the  greater  because  their 
guilt  was  scarcely  recognized  by  themselves  or  by  the  rank  and  file  of 
the  nation.  The  crimes  of  Judah's  ruling  and  wealthy  classes  were 
doubtless  little  worse  than  those  of  the  same  classes  to-day.  They  were 
the  products  of  a  false  system;  but  the  moment  was  supremely  signifi- 
cant in  human  history;  for  at  last  a  man  was  found,  who  was  able 
clearly  to  analyze  the  situation,  to  step  out  of  his  class  and  to  place  the 
responsibility  for  the  nation's  corruption  precisely  where  it  belonged. 


§LXXVI.    ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE  IN 
735  B.C. 

In  the  seventeenth  year  of  Pekah  the  son  of  Remaliah  i. 
Ahaz  the  son  of  Jotham  became  king  of  Judah.     Twenty  ^ng-' 
years  old  was  Ahaz  when  he  began  to  reign,  and  he  reigned  ifjjjs^ 
sixteen  years  in  Jerusalem.     And  he  did  not  do  that  which   (iVkI 
pleased  Jehovah  his  God,  as  did   David  his  ancestor,  but  *^'"'^ 
walked  in  the  way  of  the  kings  of  Israel.     He  also  made  his 
son  to  pass  through  fire  according  to  the  abominations  of  the 
nations,  whom  Jehovah   drove   out  before   the   Israelites. 
And  he  sacrificed  and  burnt  their  offerings  on  the  high 
places  and  on  the  hills  and  under  every  green  tree. 

Then  Rezin  king  of  Aram  and  Pekah  son  of  Remaliah  2.  At- 
came  up  to  attack  Jerusalem ;  and  they  besieged  Ahaz,  but  {£?  °' 
could  not  overcome  him.     At  that  time  the  king  of  Edom  j^'*^- 
recovered  Elath  for  Edom  and  drove  the  Judahites  from  f^ 
Elath;    and  the  Edomites  came  to  Elath  and  have  dwelt  ^'*'^ 
there  until  the  present  day. 

141 


ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE 

Now  when  it  was  reported  to  the  house  of  David  that 
Aram  had  settled  down  upon  Ephraim,  Ahaz's  heart  and  the 
heart  of  his  people  shook  as  the  trees  of  the  forest  shake 
before  the  wind. 

Then  Jehovah  said  to  Isaiah:  Go  forth  now  to  meet 
Ahaz,  together  with  thy  son,  Shear-jashub,  at  the  end  of 
the  conduit  of  the  upper  pool  on  the  highway  by  the  fuller's 
field,  and  say  to  him,  *Take  heed  and  keep  thyself  calm; 
fear  not,  neither  be  faint  hearted  because  of  these  two  fag 
ends  of  smoking  firebrands,  because  of  the  fierce  anger  of 
Rezin  and  Aram,  and  the  son  of  Remaliah.  For  Aram  hath 
purposed  evil  against  thee  with  Ephraim  and  the  son  of 
Remaliah,  saying,  "  Let  us  go  up  against  Judah  and  dis- 
tress it  and  overpower  it  and  appoint  the  son  of  Tabeal  king 
in  its  midst."  * 

Thus  saith  the  Lord  Jehovah : 

It  shall  not  stand,  neither  shall  it  come  to  pass. 

For  the  head  of  Aram  is  Damascus, 

And  the  head  of  Damascus  is  Rezin, 

And  the  head  of  Ephraim  is  Samaria, 

And  the  head  of  Samaria  is  the  son  of  Remaliah. 

If  ye  will  not  hold  fast. 
Verily  ye  shall  not  stand  fast. 

And  Jehovah  spoke  further  to  Ahaz,  saying:  Ask  thee  a 
sign  of  Jehovah,  thy  God;  ask  it  either  in  the  depth  of 
Sheol  or  in  the  height  above.  But  Ahaz  said,  I  will  not  ask, 
neither  will  I  put  Jehovah  to  the  test. 

Then  Isaiah  said:  Hear  now,  0  house  of  David,  is  it  too 
small  a  thing  for  you  to  weary  men  that  ye  must  also  weary 
my  God?  Therefore  the  Lord  himself  will  give  you  a  sign: 
behold  a  young  woman  will  conceive  and  bear  a  son  and 
call  his  name  Immanuel.  Curds  and  honey  will  be  his 
food,  when  he  knows  how  to  refuse  the  evil  and  choose  the 
good.  For  before  the  child  shall  know  how  to  refuse  the 
evil  and  choose  the  good,  the  land  of  those  kings  thou  dread- 
est  shall  be  forsaken.  Jehovah  will  bring  upon  thee,  and 
upon  thy  people  and  upon  thy  father's  house,  days  such  as 
have  not  been  since  the  day  Ephraim  departed  from  Judah. 

142 


ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE 

And  in  that  day  Jehovah  will  hiss  to  the  flies  and  the  bees  9.  com- 
And  they  shall  all  come  and  settle  down,  Si?of 

In  the  ravines  between  the  heights  and  in  the  clefts  of  the  g^ruc-^" 

rocks,  tion 

And  on  all  thorn  bushes  and  on  all  pastures.  wrought 

i)y  Je- 
hovah's 

In  that  day  the  Lord  will  shave  ^|!"^ 

With  a  razor  that  is  hired  beyond  the  Euphrates,  syna 

The  head  and  the  hidden  hair, 
And  the  beard  also  will  it  take  away. 

And  in  that  day  a  man  will  keep  alive  a  young  cow  and  two 

sheep, 
And  because  of  the  abundance  of  milk  which  they  shall 

produce  he  shall  live  on  curds ; 
For  curds  and  honey  shall  be  the  food  of  all  who  are  left  in 

the  midst  of  the  land. 

And  in  that  day  wherever  there  used  to  be  a  thousand  vines, 

worth  a  thousand  pieces  of  silver. 
That  place  shall  be  but  thorns  and  briars. 
With  arrows  and  with  bow  will  men  come  thither; 
For  all  the  land  will  become  thorns  and  briars. 
And  as  for  all  the  mountains  which  used  to  be  hoed, 
None  will  go  thither  for  fear  of  thorns  and  briars. 
And  it  shall  be  a  place  where  cattle  shall  be  sent  and  sheep 

shall  trample. 

Then  Jehovah  said  to  me.  Take  thee  a  large  tablet  and  ^o^Tbe 
write  upon  it  in  plain  characters:  tablet 

(8  1-  =•) 

SWIFT  BOOTY   SPEEDY   PREY 

and  take  for  me,  as  trusty  witnesses,  Uriah  the  priest  and 
Zechariah,  the  son  of  Jeberechiah. 

And  I  went  in  unto  the  prophetess  and  she  conceived  and   ii. 
bore   a  son.     And   Jehovah   said.  Call   his   name   Maher-  5^^®- 
shalal-hash-baz  (Swift  booty  speedy  prey);   for  before  the  f^^ 
boy  knows  how  to  cry,  *  My  father  *  and  *  My  mother,*  they  (°°«) 

143 


ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE 

will  carry  off  the  riches  of  Damascus  and  the  spoil  of  Sa- 
maria before  the  king  of  Assyria. 

Soon  shall  Damascus  cease  to  be  a  city 

And  shall  lie  in  ruins  forever. 

Its  cities  shall  be  given  up  to  flocks 

And  they  shall  lie  down  there  with  none  to  disturb. 

Ephraim  shall  lose  her  bulwark, 

And  Damascus  her  sovereignty ; 

And  the  rest  of  Aram  shall  perish; 

Like  the  Israelites  shall  they  be, 

Is  the  oracle  of  Jehovah  of  hosts. 

And  in  that  day  shall  the  glory  of  Jacob  grow  dim, 

And  the  fatness  of  his  flesh  disappear ; 

And  it  shall  be  as  when  a  harvester  gathers  standing 

m  And  his  arms  reaps  the  ears. 

'.^^  Yea,  it  shall  be  as  when  he  gleans  in  the  valley  of 

Rephaim, 
And  the  gleanings  thereof  shall  be  left  as  at  the  beating 
of  an  olive  tree : 
1^'  Two  or  three  berries  on  the  topmost  branch, 

:^  Four  or  five  on  the  boughs  of  a  fruit  tree — 

^  It  is  the  oracle  of  the  God  of  Israel. 


Then  Jehovah  spoke  yet  further  to  me,  saying: 

Because  this  people  have  rejected  the  waters  of  Shiloah 

which  flow  softly. 
And  are  dismayed  because  of  Rezin  and  the  son  of  Remaliah, 
Therefore  the  Lord  is  about  to  bring  upon  them  the  waters 

of  the  River  Euphrates,  the  mighty  and  great. 
And  it  shall  rise  above  all  its  channels  and  overflow  all  its 

banks. 
And  it  shall  sweep  onward  into  Judah,  shall  overflow  and 

pass  over  it,  reaching  even  to  the  neck. 
And  its  outstretching  wings  shall  cover  the  breadth  of  thy 

land,  0  Immanuel. 

144 


ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE 

For  thus  Jehovah  said  to  me,  forcibly  mastering  me  and  15.  The 

instructing  me  not  to  walk  in  the  way  of  this  people :  suffi- 

cient 

Call  ye  not  conspiracy  all  that  this  people  calleth  con-  for 

Spiracy.  fe"ar* 

What  they  fear  do  not  fear  nor  be  filled  with  dread.  ^"""^ 

Jehovah  of  hosts,  him  regard  as  the  conspirator ! 

Let  him  be  your  fear  and  your  dread ! 

For  he  will  be  a  stumbling  block  and  a  stone  to  strike 

against. 
And  a  rock  of  stumbling  to  both  the  houses  of  Israel, 
A  trap  and  a  snare  to  the  inhabitants  of  Jerusalem. 
Many  among  them  shall  stumble  and  fall. 
And  they  shall  be  broken  and  snared  and  taken. 

Binding  up  the  admonition  and  sealing  the  instruction  le.isa- 
among  my  disciples,  I  will  wait  for  Jehovah  who  is  hiding  jg^^^ 
his  face  from  the  house  of  Jacob,  and  in  him  will  I  trust,  cjpies 
Behold,  I  and  the  children  whom  Jehovah  hath  given  me  hope"^ 
are  signs  and  symbols  in  Israel  from  Jehovah  of  hosts  who  future^ 
dwells  in  Mount  Zion.  i''-") 


But   Ahaz   sent  messengers   to   Tiglath-pileser  king   of  17. 
Assyria,  saying,  I  am  your  servant  and  your  son;  come  up  ^rlbutl 
and  deliver  me  from  the  power  of  the  king  of  Aram  and  from  to  as- 
the  power  of  the  king  of  Israel,  who  have  attacked  me.  (ff  k. 
Then  Ahaz  took  the  silver  and  gold  that  were  found  in  the   *^ ^'^ 
temple  of  Jehovah  and  in  the  treasures  of  the  royal  palace, 
and  sent  it  as  a  present  to  the  king  of  Assyria.     And  the 
king  of  Assyria  listened  to  him.     So  the  king  of  Assyria 
went  up  against  Damascus  and  took  it  and  carried  its  in- 
habitants captive  to  Kir  and  put  Rezin  to  death. 

Now  when  King  Ahaz  went  to  Damascus  to  meet  Tiglath-  is.  The 
pileser  king  of  Assyria,  he  saw  there  the  altar  that  was  at  aite?^"^ 
Damascus.     Then  King  Ahaz  sent  to  Urijah  the  priest  a  jftro- 
model  of  the  altar  and  a  pattern  of  all  the  details  of  its  con-  by'^^ 
struction.     And  Urijah  the  priest  built  an  altar,  exactly  P^,] 
corresponding  to  what  King  Ahaz  had  sent  from  Damascus ; 
even  thus  Urijah  the  priest  made  it  beford  King  Ahaz  re- 

145 


ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE 

.umed  from  Damascus.  And  when  the  king  returned  from 
Damascus  and  saw  the  altar,  the  king  drew  near  to  the  altar, 
went  up  on  it,  and  burnt  his  burnt-offering  and  his  cereal- 
offering,  and  poured  out  his  libation  on  the  altar.  And  the 
brazen  altar,  which  stood  before  Jehovah,  he  brought  from 
the  front  of  the  temple,  from  between  his  altar  and  the 
temple  of  Jehovah,  and  put  it  on  the  north  side  of  his  altar. 
And  King  Ahaz  commanded  Urijah  the  priest,  saying.  On 
the  great  altar  burn  the  morning  burnt-offering  and  the 
evening  cereal-offering  and  the  king's  burnt-offering  and 
his  cereal-offering,with  the  burnt-offering  of  all  the  people 
of  the  land,  and  their  cereal-offering  and  their  libations,  and 
sprinkle  upon  it  all  the  blood  of  the  burnt-offering  and  all 
the  blood  of  the  sacrifice ;  but  the  brazen  altar  shall  be  for 
me  to  inquire  by.  Thus  did  Urijah  the  priest,  just  as  King 
Ahaz  commanded. 

19.  King  Ahaz  also  cut  off  the  border-frames  of  the  stands 
Si^anges  ^ud  removed  the  laver  from  them;  he  also  took  down  the 
temple  ^®^  from  the  brazen  oxen  that  were  under  it,  and  put  it  upon 
("  '8)     a  stone  pedestal.     And  the  covered  way  for  the  sabbath,  that 

they  had  built  in  the  temple,  and  the  outer  entrance  for  the 
king,  he  sent  away  from  the  temple  of  Jehovah  for  the  sake 
of  the  king  of  Assyria. 

20.  End  Now  the  other  acts  of  Ahaz  which  he  did,  are  they  not 
Ahaz's  recorded  in  the  Chronicles  of  the  Kings  of  Judah?  And 
Jpj\^.     Ahaz  slept  with  his  fathers  and  was  buried  with  his  fathers 

in  the  city  of  David.  And  Hezekiah  his  son  became  king 
in  his  place. 

21.  In  the  third  year  of  Hoshea  the  son  of  Elah  king  of  Israel, 
Mlh'l  Hezekiah  the  son  of  Ahaz  king  of  Judah  began  to  reign. 
poHcy  H®  w^s  twenty-five  years  old  when  he  began  to  reign;  and 
08 »»     he    reigned    twenty-nine    years    in    Jerusalem.     And    his 

mother's  name  was  Abijah  the  daughter  of  Zechariah. 
And  he  did  that  which  pleased  Jehovah,  just  as  David  his 
ancestor  had  done.  He  drove  back  the  Philistines  to  Gaza 
and  conquered  its  territory  from  the  watch-tower  to  the 
fortified  city. 

I.  The  Political  Situation.     When  Pekah  mounted  the  throne  of 
Northern  Israel,  after  assassinating  the  reigning  king,   his  avowed 

146 


•) 


THE  POLITICAL  SITUATION 

policy  was  to  throw  off  the  yoke  of  Assyria  (cf.  §  LXXII).  To  this  end 
he  formed  an  alliance  with  Damascus;  and  these  two  northern  Pales- 
tinian states  soon  set  about  forming  a  coalition  of  the  neighboring 
peoples  to  check  the  advance  of  Tiglath-pileser  IV.  Already  this  ener- 
getic usurper  of  the  Assyrian  throne  had  revealed  his  ability  and  am- 
bition. To  the  well-informed  statesmen  of  the  day  it  must  have  been 
apparent  that  it  was  futile  for  the  petty  states  of  Palestine  to  oppose  him. 
Hitherto,  little  Judah  had  been  protected  by  its  remoteness  and  in- 
significance from  close  relations  with  Assyria.  Public  opinion  evidently 
favored  a  continuation  of  this  policy;  but  when  Ahaz  refused  to  join  the 
league  against  Assyria,  Judah  was  threatened  with  invasion.  In  the 
light  of  the  situation  three  possibilities  presented  themselves:  (1)  Ahaz 
might  submit  to  the  demands  of  the  Northern  Israelites  and  Arameans; 
but  in  so  doing  he  would  declare  himself  an  open  foe  of  Assyria.  (2)  He 
might  throw  himself  into  the  hands  of  Assyria  and  trust  the  Assyrian 
armies  to  save  him  from  the  attack  of  his  immediate  neighbors.  (3) 
He  might  refuse  to  make  any  alliances  and  wait  for  the  future  to  dis- 
close the  wisest  policy. 

II.  Isaiah^s  Advice  to  Ahaz.  It  was  at  the  crisis,  when  the  north- 
ern foes  were  reported  as  rapidly  advancing  and  the  king  was  inspecting 
the  water  supply  of  the  city,  probably  with  a  view  to  putting  it  into  a 
state  of  defence,  that  the  young  Isaiah  sought  out  the  king  in  order  to 
communicate  to  him  the  prophetic  counsel.  The  date  of  this  memorable 
interview  with  Ahaz  was  about  735  B.C.  The  scene  was  near  the  upper 
pool,  probably  in  the  lower  Tyropcean  valley,  south  of  Jerusalem. 
Isaiah's  aim  was  to  influence  Ahaz  not  to  submit  to  the  demands  of 
Israel  and  Damascus,  but  rather  to  trust  calmly  In  Jehovah  and  to 
enter  into  no  entangling  alliances.  His  estimate  of  the  strength  of  these 
northern  invaders  was  entirely  just,  and  the  figure  which  he  employed  in 
describing  them  was  strong  and  apt.  While  their  preparations  to  oppose 
Assyria  and  to  force  Judah  to  join  them  seemed  formidable,  they  had 
little  real  strength  or  resources,  as  the  event  proved,  and  were  destined 
within  two  or  three  years  to  go  down  in  ruin  before  the  armies  of 
Tiglath-pileser  IV.  In  holding  fast  to  its  traditional  policy  and  in  an 
abiding  faith  in  Jehovah  alone  lay  Judah's  way  of  deliverance. 

III.  Isaiah's  Sign  to  Ahaz.  In  his  zeal  to  convince  the  king  of  the 
truth  of  his  prophetic  message,  Isaiah  used  language  which  must  be 
interpreted  as  figurative  and  hyperbolical.  It  is  impossible  to  believe 
that  he  offered  literally  to  bring  about  forthwith  an  earthquake  or  an 
eclipse,  should  it  be  asked  for,  in  order  to  strengthen  the  wavering  faith 

147 


ISAIAH'S  ADVICE  TO  KING  AND  PEOPLE 

of  the  king.  The  simplicity  of  the  sign  which  follows  indicates  that  the 
statement  was  but  Isaiah's  method  of  making  his  message  graphic  and 
impressive  and  of  expressing  his  absolute  faith  in  the  God  whose  glory 
filled  the  whole  earth.  The  reply  of  Ahaz  revealed  to  Isaiah  the  fact 
that  the  king  did  not  wish  to  be  impressed,  and  aroused  the  suspicion — 
which  later  events  proved  to  be  true — that  in  order  to  save  himself 
from  the  attack  of  his  immediate  foes,  Ahaz  was  already  entering  into 
cowardly  negotiations  with  Tiglath-pileser.  Isaiah's  distrust  of  the 
king  is  revealed  in  his  indignant  denunciation  of  Ahaz's  refusal  to  ask 
a  sign.  The  sign  which  Isaiah  then  gave  him  was  evidently  intended 
to  impress  two  facts  upon  the  mind  of  the  king:  (1)  that  the  events 
predicted  would  transpire  soon,  and  (2)  that  not  only  would  Judah's 
foes,  Aram  and  Israel,  be  speedily  destroyed  at  the  hands  of  the 
Assyrians,  but  that  Judah  also  would  suffer  the  consequences  of  its 
cowardly  policy. 

The  Greek  translators  (in  using  the  word,  virgin)  and  later  interpre- 
ters have  unfortunately  obscured  the  original  meaning  of  this  sign. 
To  make  his  message  clear  and  graphic,  the  prophet  simply  stated  that  a 
young  woman — possibly  some  one  present  in  his  audience,  or  else  the 
wife  of  the  prophet  or  the  king — should  bear  a  son  and  that  his  name 
might  appropriately  be  called  Immanuel.  The  meaning  of  the  name, 
God  with  us,  expresses  the  firm  faith  which  guided  Isaiah  at  this  and 
other  great  crises  in  Judah's  history.  It  was  for  lack  of  this  faith  that 
the  king  and  people  were  committing  a  fatal  error.  As  a  result  of  their 
criminal  folly,  this  child  to  be  born,  whose  name  was  so  full  of  promise, 
should  himself  suffer,  while  yet  an  infant,  in  common  with  his  people, 
the  painful  consequences  of  Assyrian  conquest.  As  a  fugitive  in  the 
wilderness,  he  would  be  forced  to  subsist  on  the  simple  food  which  that 
life  afforded,  even  curds  and  wild  honey. 

IV.  Effects  of  the  Assyrian  Advance.  In  the  extracts  which  have 
been  preserved  from  the  remainder  of  Isaiah's  address  there  is  pictured, 
in  a  series  of  bold  oracles  abounding  in  striking  imagery,  the  appalling 
fate  which  would  overtake  Judah  in  common  with  the  other  states  of 
Palestine.  In  one  picture  the  Assyrians  are  represented  as  coming  like 
great  swarms  of  flies  and  bees  and  settling  down  on  all  parts  of  the  land. 
In  another  they  are  compared  to  a  razor  with  which  Jehovah  will  destroy 
the  inhabitants  of  his  land,  so  that  the  few  fugitives  who  escape  shall  be 
forced  to  live  on  curds  and  wild  honey,  and  the  fertile  cultivated  lands 
shall  become  a  howling  wilderness,  the  haunt  of  hunters  and  of  shep- 
herds with  their  flocks. 

148 


ISAIAH'S  OBJECT  LESSON 

V.  Isaiah's  Object  Lessons.  A  patriot  prophet,  like  Isaiah,  was 
not  content  merely  to  proclaim  his  messages  to  the  king.  From  the 
obdurate  king  and  princes  he  appealed  to  the  people,  and  spared  no 
effort  to  impress  his  all-important  message  upon  them.  On  a  tablet, 
which  he  probably  set  up  in  the  precincts  of  the  temple,  he  wrote  an  in- 
scription which  briejfly  formulated  his  teaching  at  this  time.  Its  mean- 
ing was  that  if  Ahaz  persisted  in  his  policy  of  throwing  himself  into  the 
hands  of  Assyria,  rather  than  of  trusting  in  Jehovah,  Judah  would  soon 
experience  the  horrors  of  foreign  conquest.  Adopting  the  method  of 
Hosea,  he  gave  to  the  baby  boy  who  was  born  to  him  at  this  time,  not 
the  name  Immanuel  but  Maher-shalal-hash-baz,  which  conveyed  the 
same  urgent  note  of  warning. 

From  the  same  period,  or  probably  a  little  earlier,  came  the  stirring 
oracles  of  the  seventeenth  chapter  of  Isaiah's  prophecies,  the  first  two 
of  which  proclaim  the  speedy  and  complete  overthrow  of  Damascus  and 
Northern  Israel. 

VI.  The  Consequences  of  Ahaz's  Policy.  In  the  address  found 
in  the  latter  part  of  the  eighth  chapter  of  his  prophecies,  Isaiah  directly 
addresses  the  people.  In  their  terror  before  the  two  northern  kings, 
the  Judahites  had  not  only  lost  faith  in  Jehovah's  beneficent,  protecting 
care,  symbohzed  by  the  softly  flowing  waters  of  the  pool  of  Siloam  to 
the  south  of  Jerusalem;  but  by  their  foolish  policy  they  had  incurred 
Jehovah's  indignant  wrath.  Like  the  River  Euphrates  at  flood  time, 
when  it  was  fed  with  the  melting  mountain  snows,  the  Assyrians  would 
come  at  Jehovah's  command,  sweeping  over  Aram  and  Northern  Israel 
and  inundating  the  land  of  Judah  itself. 

From  his  blind,  terror-stricken,  insensate  countrymen,  Isaiah  turned 
with  confidence  to  the  faithful  few  who  had  accepted  his  teaching.  He 
realized  that  they  and  the  members  of  his  own  family  were  the  repository 
of  those  great,  illuminating  truths  which  would  yet  bring  freedom  and 
deliverance  to  his  nation.  For  the  present  they  alone  must  treasure  his 
teachings  until  different  rulers  and  counsels  should  prevail  in  Judah. 

The  future  proved  the  truth  of  Isaiah's  words.  The  people  con- 
tinued to  put  their  trust  in  the  mediums  and  the  wizards  and  the  repre- 
sentatives of  the  ancient  heathen  cults,  instead  of  heeding  the  practical, 
living  message  of  the  prophet.  Ahaz  paid  homage  in  person  to  Tiglath- 
pileser  IV  at  Damascus,  and  Judah  soon  felt  the  hard  heel  of  Assyria. 
In  his  zeal  to  ape  foreign  customs  the  king  even  introduced  at  Jerusalem 
itself  an  altar,  modelled  after  the  Assyrian  type  which  he  had  seen  at 
Damascus.    The  heavy  tribute  imposed  by  the  Assyrians  upon  Judah 

149 


THE  GREAT  CRISIS  OF  701  B.  C. 

produced  a  strong  reaction  against  the  policy  of  Ahaz,  and  during  the 
next  century  the  Hebrews  learned  to  their  horror  what  it  meant  to  be 
both  subjects  and  foes  of  Assyria. 


§  LXXVII.    THE  GREAT  CRISIS  OF  701  B.C. 
i.isa-        In  the  year  that  the  Tartan  came  to  Ashdod,  sent  by 


iah's 
sym 


^To\     ^^^^  it— at  that  time  Jehovah  spoke  through  Isaiah,  the  son 
?cT  '    of  Amoz,  saying,  Go  and  loose  the  sackcloth  from  off  thy 


Sargon,  king  of  Assyria,  and  attacked  Ashdod  and  cap- 

)h- 

^}f-i.j)    loins  and  thy  sandal  from  off  thy  foot.     And  he  did  so, 

going  naked  and  barefoot. 
2.  Its  And  Jehovah  said,  Just  as  my  servant  Isaiah  hath  gone 

mean-    naked  and  barefoot  three  years  as  a  sign  and  a  warning  to 
paptiv-   Egypt  and  Ethiopia,  so  will  the  king  of  Assyria  lead  away 
LiTwho    the  captives  of  Egypt  and  the  exiles  of  Ethiopia,  youths  and 
Assyria  ^^^  men,  naked  and  barefoot,  with  their  bodies  exposed. 
(*^)        And  they  who  look  to  Ethiopia  and  boast  of  Egypt  shall  be 
dismayed  and  put  to  shame.     And  the  inhabitants  of  this 
coast-land  shall  say  in  that  day,  *  Behold,  if  such  is  the  fate 
of  those  to  whom  we  looked  and  to  whom  we  fled  for  help 
to  be  delivered  from  the  king  of  Assyria,  how  can  we  our- 
selves escape?' 
s.Heze-       At  that  time  Merodach-baladan,  the  son  of  Baladan  king 
atti-^     of  Babylon,  also  sent  eunuchs  with  a  present  to  Hezekiah; 
towird   ^^^  ^®  ^^^  heard  that  Hezekiah  had  been  sick.     And  Heze- 
the        kiah  was  glad  to  see  them,  and  showed  them  all  his  treasure- 
lonmn     house,  the  silver,  the  gold,  the  spices,  the  precious  oil,  and 
ffj'lj      his  armory  and  all  that  was  found  among  his  treasures; 
20"  'i3)  there  was  nothing  in  his  palace  nor  in  all  his  dominion  that 

Hezekiah  did  not  show  them. 
4.  isa-  Then  Isaiah  the  prophet  came  to  King  Hezekiah  and  said 
con-  to  him.  What  did  these  men  say?  and  from  whence,  pray, 
Son  of'  ^^  ^^^y  come  to  you?  And  Hezekiah  said.  They  have  come 
Heze-  from  a  far  country,  from  Babylon.  And  he  said.  What 
aSion  have  they  seen  in  your  palace?  And  Hezekiah  answered, 
("")  Tjjey  have  seen  all  that  is  in  my  palace;  there  is  nothing 
among  my  treasures  that  I  did  not  show  them.  Then 
Isaiah  said  to  Hezekiah :   Hear  the  word  of  Jehovah^  *  The 

150 


THE  GREAT  CRISIS  OF  701  B.  C. 

days  are  quickly  coming,  when  all  that  is  in  your  palace  and 
that  which  your  fathers  have  stored  up  to  this  day  shall  be 
carried  to  Babylon — nothing  shall  be  left,*  saith  Jehovah. 
*And  of  your  sons  who  shall  issue  from  you,  whom  you  shall 
beget,  shall  they  take  away  to  be  eunuchs  in  the  palace  of 
the  king  of  Babylon.'  Then  Hezekiah  said  to  Isaiah,  Good 
is  the  word  of  Jehovah  which  you  have  spoken.  For  he 
thought.  As  long  as  I  live  there  shall  be  peace  and  stability. 


The  rulers  in  Jerusalem  stagger  with  wine  and  reel  with  ^^^^^^ 
strong  drink;  Sf5u-^ 

Priest  and  prophet  stagger  with  strong  drink,  tifals 

They  reel  when  they  have  a  vision  and  totter  when  they  ^^'j_  g. 
render  a  decision. 

All  tables  are  full  of  vomit — filth  in  every  place ! 

Whom  [they  say]  would  he  teach  knowledge  and  to  whom  6.  . 
make  clear  the  revelation?  con-"^ 

To  those  who  are  just  weaned  from  the  milk  and  drawn  from  jlf^^ 

the  breast?  Isaiah's 

For  it  is  precept  upon  precept,  and  precept  upon  precept,         Iter* 
Line  upon  line,  and  line  upon  line,  here  a  little  and  there  a  Yn^' 
little.  (»• ") 


Yea,  through  a  gibbering  speech  and  a  foreign  tongue  7.  as- 

Jehovah   will   surely   speak  to   this   people— who    said  to  tS^^ 

them,  <^*^em  to 

.     .       .  appre- 

This  IS  the  true  rest ;  grant  rest  to  the  weary ;  cfate 


And  this  is  the  true  refreshing!  but  they  are  not  willing  to  hovah's 

care 


hear.  ^^re 


Therefore  Jehovah's  words  shall  be  to  them,  precept  upon  s. 

precept,  and  precept  upon  precept,  f^peA- 

Line  upon  line,  line  upon  line;   here  a  little  and  there  a  enceto 

i..fi                  '                   *                    '  impress 

httle,  the 

So  that,  as  they  go,  they  shall  stumble  backward,  \u)°" 
And  they  shall  be  broken,  and  ensnared  and  taken. 

151 


THE  GREAT  CRISIS  OF  701  B.  C. 

9.  The    Therefore  hear  the  word  of  Jehovah,  ye  scornful  men, 

future     Ye  rulers  of  this  people  which  is  in  Jerusalem : 

thelS-    Because  ye  have  said,  *  We  have  entered  into  a  treaty  with 

tiiity  of  death, 

anJf  the  And  with  Sheol  we  have  made  a  contract ; 

Stif  "^  When  the  overwhelming  scourge  comes  on  it  shall  not  reach 

(}'■'')  us. 

For  we  have  made  a  lie  our  trust  and  in  falsehood  we  have 
taken  refuge,' 

Therefore,  thus  saith  the  Lord  Jehovah, 

Behold,  I  lay  in  Zion  a  tried  stone, 

A  precious  corner  stone  as  a  sure  foundation ; 

He  who  believes  shall  not  be  moved. 

And  I  will  make  justice  the  measuring  line  and  righteous- 
ness the  plummet. 

And  hail  shall  sweep  away  the  refuge  of  lies,  and  waters  shall 
overflow  the  hiding  place. 

And  your  covenant  with  death  shall  be  broken. 

And  your  compact  with  Sheol  shall  not  stand ; 

When  the  overwhelming  scourge  passes  over  you,  ye  shall 
be  trampled  down  thereby. 


10.  Woe  to  the  rebellious  sons,  is  the  oracle  of  Jehovah, 
Sdfs^  Carrying  out  a  plan  which  is  not  mine, 

[ega^rd-  Establishing  a  treaty  contrary  to  my  spirit, 

h^vah's  So  that  they  heap  sin  upon  sin ; 

(301-8)  Who  would  set  out  for  Egypt  without  asking  my  de- 

cision. 
To  flee  to  the  shelter  of  Pharaoh, 
And  to  seek  refuge  in  the  shadow  of  Egypt. 
The  shelter  of  Pharaoh  will  be  your  shame. 
And  the  refuge  in  the  shadow  of  Egypt  your  confusion. 

11.  For  though  the  princes  are  in  Zoan 
ncfheip  And  his  messengers  reach  Hanes, 

snire  They  shall  all  be  put  to  shame  by  a  people  which  profits 

(♦^-^r  them  nothing, 

A  people  which  brings  no  help,  but  only  shame  and  dis- 
grace. 

152 


THE  GREAT  CRISIS  OF  701  B.  C. 

Among  the  beasts  of  the  south  country,  in  the  land  of 

trouble  and  distress, 
Of  the  roaring  lion  and  lioness,  the  viper  and  flying 

dragon, 
They  carry  their  wealth  on  the  backs  of  asses. 
And  their  treasure  upon  the  humps  of  camels 
To  a  people  which  cannot  profit,  even  Egypt, 
Whose  help  is  only  vanity  and  nothingness. 
Therefore  I  name  this  nation,  *  the  quelled  monster. 

Now  go  in,  write  it  down  and  on  a  book  inscribe  it,  12.  De. 

That  it  may  be  for  later  times  a  witness  forever,  Jg^*-. 

For  it  is  a  rebellious  people,  lying  sons,  rate  at- 

Sons  who  will  not  heed  Jehovah's  instruction,  of  thi 

Who  say  to  the  seers.  See  not!  ^8^f,\°° 

And  to  those  who  have  visions.  Give  us  no  vision  of 

what  is  right ! 
Speak  to  us  what  is  agreeable,  give  us  false  visions ! 
Turn  from  the  way,  go  aside  from  the  path. 
Trouble  us  no  more  with  *  Israel's  Holy  One.' 

Therefore,  thus  saith  the  Holy  One  of  Israel,  Because  ye  re-  13.  its 
ject  this  word,  Sf^^^' 

And  trust  in  perverseness  and  crookedness  and  rely  thereon,   ^onse 
Therefore  this  guilty  act  shall  be  to  you  (« 

Like  a  bulging  breach  in  a  high  wall  about  to  fall. 
Suddenly,  in  an  instant  will  come  its  destruction. 
Yea,  its  destruction  shall  be  as  when  one  dashes  an  earthen 

vessel  in  pieces,  shattering  it  ruthlessly. 
So  that  not  a  potsherd  is  found  among  the  pieces 
With  which  to  take  up  fire  from  the  hearth  or  to  draw  water 
from  a  cistern. 

For  thus,  saith  the  Lord  Jehovah,  Israel's  Holy  One,  i4. 

By  repenting  and  remaining  quiet  ye  shall  be  delivered,  i^e^'^ 

In  resting  and  trusting  shall  your  strength  consist.  policy 

But  ye  refused  and  said :  Nay,  fatai'*^ 

On  horses  will  we  ride.     Therefore  shall  ye  flee !  '(?6% 
And,  On  swift  steeds  will  we  ride.     Therefore  your  pursuers 
shall  be  swift! 

153 


uenc«i3 

14) 


THE  GREAT  CRISIS  OF  701  B.  C. 

Each  thousand  shall  flee  at  the  war-cry  of  one, 
From  the  war-cry  of  five  ye  shall  flee  till  ye  are  but  a  rem- 
nant, 
Like  a  pole  on  the  top  of  a  mountain  and  like  a  signal  on  a 
hill. 

15.        Woe  to  those  who  go  down  to  Egypt  for  help, 
a?aPn     Who  rely  on  horses  and  on  chariots  because  they  are  many, 
ddiv-     And  who  trust  in  horsemen  because  they  are  many, 
{W^*)    But  who  look  not  to  Israel's  Holy  One  nor  consult  Jehovah! 
But  he  also  is  wise  and  brings  calamity  and  does  not  recall 

his  words. 
He  will  arise  against  the  house  of  evil-doers  and  against  the 

helper  of  transgressors. 
Yea,  the  Egyptians  are  men  and  not  God  and  their  horses 

are  flesh,  not  spirit, 
Jehovah  will  stretch  out  his  hand  so  that  the  helper  shall 

stumble. 
And  the  helped  one  shall  also  fall,  and  they  shall  all  go  down 

together. 
For  this  hath  Jehovah  said  to  me : 
*As  a  lion  or  a  young  lion  growls  over  his  prey. 
When  all  the  shepherds  are  summoned  against  him. 
But  at  their  shouting  is  not  terrified  and  at  their  noise  not 

daunted ; 
So  shall  Jehovah  of  hosts  come  down  to  battle  against  the 

mount  and  hill  of  Zion.' 


16.F0I-  Hear,   0  heavens,  and  give  heed,  0  earth,  for  Jehovah 

ingrati-  speaketli : 

tude  of    Sons  have  I  reared  and  placed  on  high,  but  they  have  proved 

hovah's  false  to  me. 

people    jj^g  ^^  knows  its  owner  and  the  ass  its  master's  crib 

While  Israel  has  no  knowledge,  my  people  no  insight! 

Ah !  sinful  nation,  people  deep-laden  with  guilt, 

Race  of  evil-doers,  perverse  children!  They  have  forsaken 
Jehovah, 

They  have  spurned  Israel's  Holy  One,  they  have  become  re- 
bellious. 

154 


THE  GREAT  CRISIS  OF  701  B.  C. 

On  what  place  can  you  yet  be  smitten  since  you  still  go  on  i7.  Ju- 

rebelling?  pftiabie 

The  whole  head  is  sick,  and  the  whole  heart  faint,  J?^^" 

From  the  sole  of  the  foot  to  the  head  there  are  only  wounds  ('") 

and  bruises  and  fresh  blows. 
Which  have  not  been  pressed  nor  bound  up  nor  softened 

with  oil. 
Your  land  is  a  desolation,  your  cities  are  burned  with  fire. 
Your  tilled  land  before  your  eyes — aliens  are  devouring  it, 
And  the  daughter  of  Zion  is  left  like  a  booth  in  a  vineyard, 
Like  a  lodge  in  a  field  of  cucumbers,  like  a  watch-tower. 
Unless  Jehovah  of  hosts  had  left  us  a  remnant, 
We  would  have  been  just  as  Sodom,  we  would  have  been  like 

Gomorrah. 

Hear  Jehovah's  message,  ye  chieftains  of  Sodom,  is.Use- 

Give  heed  to  the  instruction  of  your  God,  ye  people  of  Go-  ofthf ^ 
morrah:  J^^^ 

What  care  I  for  the  vast  number  of  your  sacrifices?  saith  of  cere- 
Jehovah,  xr^ 

I  am  sated  with  burnt-offerings  of  rams  and  the  fat  of  fed  ^^o^i^ 
beasts. 

And  in  the  blood  of  bullocks  and  lambs  and  he-goats  I  take 
no  pleasure. 

When  ye  appear  before  me — who  has  required  this  of  you? 

To  trample  my  courts — bring  no  more  offerings. 

Vain  is  the  sweet  odor  of  the  sacrifice — it  is  an  abomination 
to  me; 

New  moon  and  sabbath,  the  calling  of  assemblies — 

I  am  not  able  to  endure  a  fast  and  a  solemn  meeting. 

Your  new  moons  and  your  appointed  days  my  soul  hateth. 

They  are  a  burden  to  me ;  I  am  tired  of  bearing  it. 

When  ye  spread  forth  your  hands  I  will  hide  mine  eyes  from  i9. 

vnii  Justice 

you.  and 

Also,  if  ye  make  many  prayers,  I  will  not  hear.  ^^rcy 

Your  hands  are  stained  with  blood ;  wash,  that  ye  mav  be  accept- 

clean;  St'^'° 

Remove  the  evil  of  your  deeds  from  before  mine  eyes.  ^^Zf^ 
Cease  to  do  evil;  learn  to  do  good; 

155 


THE  GREAT  CRISIS  OF  701  B.  C. 

Seek  justice ;  relieve  the  oppressed ; 
Vindicate  the  orphan ;  plead  for  the  widow. 

20.        Come  now,  let  us  agree  together,  saith  Jehovah ; 

tioS*"'   Though  your  sins  be  as  scarlet,  they  may  become  white  as 

and  the  snOW ; 

basis  of  Though  they  be  red  as  crimson,  they  may  become  as  wool ; 
n^^^'  If  ye  willingly  yield  and  are  obedient,  ye  shall  eat  the  good 
<""")  of  the  land. 

But  if  ye  refuse  and  resist,  ye  shall  be  devoured  by  the  sword ; 

For  the  mouth  of  Jehovah  hath  spoken  it ! 


ac 
ru 
ftnd 


21.  De-   0  how  hath  she  become  an  harlot,  the  faithful  city, 
^^J^o7     Zion  which  was  full  of  justice,  where  righteousness  abode! 
lere     jjjy  silver  is  changed  to  dross,  thy  wine  is  mixed  with  water, 
people    Thy  rulers  are  unruly  and  companions  of  thieves. 
All  of  them  love  bribes  and  are  running  after  fees. 
They  do  not  vindicate  the  orphan,  and  the  cause  of  the  widow 
doth  not  affect  them. 

22. The  Therefore  this  is  the  oracle  of  the  Lord,  Jehovah  of  hosts! 
ough      *Aha!  I  will  vent  my  displeasure  on  my  foes  and  take  ven- 
?atfon  geance  on  mine  enemies ; 

of  the     And  I  will  turn  my  hand  against  thee  and  burn  away  thy 
(jIm*)"  dross  in  the  furnace. 

And  I  will  take  away  all  thine  alloy, 

I  will  make  again  thy  rulers  as  at  the  first  and  thy  counsel- 
lors as  at  the  beginning ; 

Afterwards  thou  shalt  be  called  Citadel  of  Righteousness, 
Faithful  City.* 


23.  Now  in  the  fourteenth  year  of  King  Hezekiah,  Senna- 

SlK  cherib  king  of  Assyria  came  up  against  all  the  fortified  cities 
meas-  of  Judah  aud  took  them.  And  Hezekiah  king  of  Judah  sent 
av?rt°  to  the  king  of  Assyria  to  Lachish,  saying,  I  have  offended; 
tiiK^  withdraw  from  me;  whatever  you  lay  on  me  I  will  bear. 
!»"-")    And  the  king  of  Assyria  made  Hezekiah  king  of  Judah  pay 

three  hundred  talents  of  silver  and  thirty  talents  of  gold. 

And  Hezekiah  gave  him  all  the  silver  that  was  found  in  the 

156 


THE  SPIRIT  OF  UNREST  IN  PALESTINE 

temple  of  Jehovah  and  in  the  treasures  of  the  royal  palace. 
At  that  time  Hezekiah  stripped  the  doors  of  the  temple  of 
Jehovah  and  the  pillars,  which  Hezekiah  king  of  Judah  had 
overlaid,  and  gave  [the  gold]  to  the  king  of  Assyria. 

I.  The  Spirit  of  Unrest  in  Palestine.  Ahaz  died  about  715  B.C., 
leaving  Judah  under  the  heel  of  the  Assyrian  conqueror.  The  payment 
of  the  heavy  tribute  which  was  demanded  soon  proved  a  galhng  burden 
to  the  different  states  of  Palestine.  Between  721  and  710  B.C.,  Mero- 
dach-baladan,  of  the  Babylonian  kingly  hne,  successfully  rebelled 
against  Assyria  and  ruled  in  the  lower  Tigris-Euphrates  valley.  His 
success  undoubtedly  influenced  other  tributary  states  of  the  great  As- 
syrian empire  to  endeavor  to  throw  off  the  hated  yoke.  Egypt  also  had 
recently  been  conquered  by  a  certain  Shabaka,  an  Ethiopian,  whose  am- 
bitions extended  beyond  Africa  to  southwestern  Asia.  Recognizing 
that  Assyria  was  his  natural  rival,  he  sent  emissaries  to  incite  the 
Palestinian  states  to  rebellion.  The  result  was  that  throughout  the 
Assyrian  empire,  and  especially  along  the  Mediterranean  seaboard, 
the  spirit  of  discontent  and  rebellion  prevailed,  affecting  not  only  the 
common  people,  but  even  the  rulers  of  Judah. 

II.  Isaiah's  Activity  in  711  B.C.  The  connection  between  Philistia 
and  Egypt  had  always  been  close.  At  this  period  the  Philistine  cities 
were  at  the  height  of  their  prosperity.  It  was  natural,  therefore,  that 
the  standard  of  revolt  should  first  be  raised  in  that  quarter.  Judah's 
nearest  neighbors,  the  cities  of  Ashdod  and  Gath,  took  the  initiative. 
In  the  face  of  a  common  danger,  racial  barriers  had  largely  broken  down 
in  Palestine  and  the  different  peoples  were  in  the  closest  communication 
with  each  other.  From  the  inscription  of  the  Assyrian  king  Sargon, 
it  appears  that  in  this  critical  year  of  711  B.C.,  Judah,  as  well  as  Edom, 
Moab  and  Philistia,  sent  presents  to  the  Pharaoh  of  Egypt  in  order  to 
secure  his  help.     Judah  was  evidently  on  the  point  of  defying  Assyria. 

It  was  at  this  crisis  that  Isaiah  by  his  words  and  dramatic  action  ap- 
parently saved  his  nation  from  fatally  compromising  itself.  We  are 
told  that  he  threw  off  his  prophet's  mantle  and  sandals,  and  went  for 
three  years  barefoot  and  in  the  garb  of  a  captive,  as  a  dramatic  object  les- 
son to  the  people  of  Judah  of  the  fate  that  would  overtake  them  should 
they  rebel  against  Assyria. 

When  the  Assyrian  army  appeared  in  Philistia  under  the  leadership 
of  a  military  commander  or  turtanu  (referred  to  as  the  Tartan  in  the 
biblical  narrative),  the  rebellious  Philistine  cities  were  quickly  conquered 

157 


THE  GREAT  CRISIS  OF  701  B.  C. 

and  the  chief  offenders  were  transported.  Judah  and  the  other  states 
of  Palestine  gave  assurances  of  their  loyalty,  and  peace  was  re- 
established. In  710  B.C.,  Sargon  also  conquered  Babylonia  and 
drove  Merodach-baladan  into  exile,  so  that  until  the  death  of  the  great 
king,  peace  prevailed  throughout  the  great  Assyrian  empire. 

III.  The  Embassy  of  Merodach=baladan.  The  death  of  Sargon, 
in  705  B.C.,  was  the  cause  of  great  rejoicing  among  the  vassal  states  of 
Assyria,  and  the  occasion  for  many  uprisings.  Merodach-baladan  re- 
appeared and  again  instigated  a  successful  revolt  in  Babylonia.  To 
strengthen  his  position,  this  Babylonian  rebel  sent  his  representatives 
to  the  different  vassal  states  of  the  empire,  seeking  to  influence  them  to 
join  with  him  in  his  contest  with  Sennacherib  who  had  succeeded  his 
father  Sargon.  The  biblical  narrative  records  the  arrival  of  these  repre- 
sentatives in  Jerusalem,  and  their  favorable  reception  by  Hezekiah. 
Isaiah,  however,  at  once  recognized  the  danger  and  denounced  Heze- 
kiah for  giving  any  encouragement  to  these  representatives  of  a  king 
who  was  then  in  open  rebellion  against  Assyria.  In  the  prophet's  mind 
an  alliance  with  any  other  than  Jehovah,  the  God  of  the  Hebrew  race 
was  treasonable;  and  rebellion  against  Assyria  meant  destruction. 
Forces  and  circumstances,  however,  were  at  work  in  Palestine  which 
Isaiah  could  not  control.  Apparently  he  again  stood  alone,  opposed  by 
court  and  people,  as  he  set  before  himseff  the  task  of  again  saving  Judah 
from  entangling  alliances. 

IV.  Isaiah's  Counsels  in  the  Years  703—1  B.C.  In  chapters 
28^-31*  are  preserved  extracts  from  the  stirring  sermons  which  Isaiah 
preached  during  these  critical  years.  They  reflect  the  contempt  and 
taunts  with  which  his  earnest,  sane  counsels  were  received  by  the  rulers 
of  his  people.  They  complain  that  his  words  are  simply  <^av  la-qav, 
cav  la-(^av;  qav  la-qav,  qav  la-qav,  a  constant  reiteration  of  the  same 
monotonous  gabble.  For  men  bent  on  rebellion  and  disgusted  with 
the  burden  of  foreign  tribute,  Isaiah's  plain,  reiterated  statement  of 
what  would  be  the  consequences  of  rebellion  was  in  the  highest  degree 
distasteful.  To  these  contemptuous  words  Isaiah  could  only  respond  that 
Judah's  rulers  and  spiritual  leaders  were  but  drunken,  and  that  their 
power  of  vision  was  hopelessly  dulled.  Since  they  had  failed  to  listen 
and  to  perceive  that  true  peace  was  to  be  secured  not  through  diplomacy 
and  dangerous  alliances,  but  by  putting  their  faith  in  the  God  who  alone 
could  deliver,  they  must  learn  this  lesson  from  the  lips  and  from  the  cruel 
acts  of  the  foreign  conqueror.  When  they  should  be  crushed  by  national 
calamity,  they  would  appreciate  the  truth  of  the  prophet's  plain  message. 

153 


ISAIAH'S  COUNSELS  IN  THE  YEARS  703-1  B.  C. 

A  calm,  serene,  abiding  faith  in  the  Holy  One,  who  was  ever  ready  to 
protect  and  deliver  his  beloved  city,  was  the  only  sure  foundation,  Isaiah 
asserted,  on  which  the  rulers  of  Judah  should  base  their  policy.  The 
Egyptian  alliance  was  fatal,  for  it  would  only  bring  certain  calamity 
upon  the  nation.  The  attitude  of  the  scornful  rulers  compelled  Je- 
hovah, strange  and  distasteful  as  was  the  task,  to  rise  in  judgment  against 
his  own  beloved  people. 

Of  the  inherent  weakness  of  the  Egyptians,  Isaiah  was  well  aware. 
In  his  eyes  their  numbers  and  promises  counted  for  nothing.  The 
prophet's  heart  was  breaking,  as  he  saw  his  countrymen  putting  their 
trust  in  this  weak  arm  of  flesh  and  thereby  spurning  and  defying  the 
omnipotent  God  who  was  eagerly  awaiting  an  opportunity  to  deliver 
his  people. 

V.  Judah's  Fate.  In  the  perspective  of  history  the  superlative  wis- 
dom of  Isaiah's  counsel  is  clearly  apparent.  If  his  policy  of  "quietness 
and  trust"  had  prevailed,  Judah  would  not  have  been  delivered  from 
Assyrian  tribute,  but  it  would  have  escaped  humiliation  and  the  hor- 
rors of  the  "overwhelming  scourge"  and  conquest  which  swept  over  it. 

The  states  of  Tyre,  Judah,  Edom,  Moab,  Ammon,  the  Philistine 
cities  and  certain  of  the  neighboring  Bedouin  tribes  all  united  in  a  great 
alliance  against  Assyria.  Hezekiah  of  Judah  and  Luli  of  Tyre  were 
the  leaders  in  the  rebellion.  Egypt  promised  to  support  them,  and  in 
the  east  they  anticipated  the  co-operation  of  Merodach-baladan. 

Like  all  loose  coalitions  of  this  character,  its  weakness  was  quickly 
demonstrated.  Merodach-baladan  fell  in  704  B.C.,  before  the  forces  of 
Sennacherib,  whose  second  expedition  was  directed  against  the  Kassites 
in  the  Zagros  mountains  to  the  east.  By  701  B.C.,  the  Assyrian  king  was 
free  to  turn  against  the  rebels  in  the  west.  Instead  of  uniting  their  forces, 
the  allied  states  attempted,  each  to  defend  its  own  territory,  and  as  a 
result  they  fell  in  rapid  succession  before  the  well-disciplined,  powerful 
Assyrian  army.  With  the  exception  of  Tyre,  which  refused  to  surrender, 
the  coast  towns  of  Phoenicia  and  Philistia  quickly  hastened  to  pay  tribute. 
The  northern  leader  of  the  rebellion,  Luli  king  of  Tyre,  fled  into  exile. 
Near  Eltekeh  in  southern  Philistia  Sennacherib  met  and  defeated  the 
Egyptian  army  which  had  been  sent  to  the  relief  of  the  Palestinian  states. 

It  was  the  first  time  that  the  two  great  empires  of  the  east  and  the  west 
had  met  face  to  face,  and  the  overwhelming  strength  of  the  one  and  the 
pitiable  weakness  of  the  other  were  clearly  revealed.  Egypt  at  this  time 
had  no  standing  army  and  the  ill-organized  forces  which  Shabaka  sent 
under  his  nephew  Tarhaka  (who  later  became  king  of  Egypt)  were  able 

159 


THE  GREAT  CRISIS  OF  701  B.  C. 

to  offer  little  resistance  to  Sennacherib's  powerful  forces.  Meantime 
the  kings  of  Edom,  Moab  and  Ammon  had  submitted.  Upon  Judah 
fell  the  heavy  chastisement  which  Sennacherib  meted  out  to  rebels. 
The  conqueror  himself  states  that: 

Hezekiah  of  Judah  who  had  not  submitted  to  my  yoke,  forty-six  of 
his  fortified  towns,  together  with  the  innumerable  fortresses  and  small 
towns  in  their  neighborhood,  with  assault  and  battering-rams  and  ap- 
proach of  siege-engines,  with  the  attack  of  infantry,  of  mines  ...  I  be- 
sieged and  captured.  Two  hundred  thousand,  one  hundred  and  fifty 
persons,  young  and  old,  male  and  female,  horses,  mules,  asses,  camels, 
oxen  and  sheep,  without  number,  from  their  midst  I  brought  out  and 
counted  them  as  spoil. 

I  shut  him  up  like  a  bird  in  a  cage  in  the  midst  of  Jerusalem,  his  royal 
city.  I  erected  fortifications  against  him,  and  those  coming  forth  from 
the  gates  of  his  city  I  turned  back.  His  cities  which  I  had  plundered  I 
cut  off  from  his  domain,  and  gave  them  to  Mitinti  king  of  Ashdod,  to 
Padi  king  of  Ekron,  and  to  Zilbil  king  of  Gaza,  and  I  diminished  his 
territory.  To  the  former  payment  of  their  yearly  tribute,  the  tribute  of 
subjection  to  my  sovereignty  I  added  and  laid  it  upon  them.  The  ter- 
ror of  the  glory  of  my  lordship  overwhelmed  Hezekiah  himself,  and  the 
Arabians  and  his  trusted  soldiers,  whom  he  had  introduced  for  the  de- 
fence of  Jerusalem,  his  royal  city,  laid  down  their  arms. 

Together  with  thirty  talents  of  gold  and  eight  hundred  talents  of  sil- 
ver, I  caused  to  be  brought  after  me  to  Nineveh,  my  royal  city,  precious 
stones,  sparkling  .  .  .  stones,  great  lapis  lazuli  stones,  couches  of  ivory, 
thrones  of  state  of  elephant  skins  and  ivory,  .  .  .  wood,  whatever  there 
was,  an  enormous  treasure,  and  his  daughters,  the  women  of  his  palace, 
his  male  and  female  servants  ( ?) ;  and  for  the  payment  of  tribute  and 
the  rendering  of  homage  he  despatched  his  envoy. 

VI.  Isaiah's  Message  to  His  Afflicted  Countrymen.  It  was  ap- 
parently while  Assyrian  armies  were  pillaging  and  burning  the  cities  of 
Judah,  and  Hezekiah  was  shut  up  like  a  bird  in  a  cage  in  the  midst  of 
Jerusalem,  that  Isaiah  uttered  the  memorable  address,  or  series  of  ad- 
dresses, found  in  the  first  chapter  of  his  prophecy.  The  picture  which 
he  gives  of  his  nation,  sick  and  wounded  and  bruised,  the  land  a  desola- 
tion, the  cities  burned  with  fire,  and  Jerusalem  left  alone  like  a  booth  in  a 
vineyard,  presents  the  other  side  of  that  boastful  description  which 
Sennacherib  gives  of  his  conquest  of  Judah. 

The  prophet,  however,  goes  deeper  and  analyzes  the  causes  of 
Judah's  sickness.     He  places  the  blame  directly  upon  the  leaders  of  the 

160 


ISAIAH'S  MESSAGE  TO  HIS  COUNTRYMEN 

nation  and  upon  their  false  trust  in  sacrifices  and  that  weary  round  of 
ritual  which  Isaiah  realized  and  declared  was  only  hateful  to  the  holy 
God  who  could  receive  only  the  worship  of  a  holy  people.  The  prophet 
saw  all  too  clearly  the  acts  of  legalized  injustice  with  which  the  hands  of 
the  rulers  were  stained.  He  realized  also  the  utter  futility  of  their  blind 
belief  that  by  the  magic  blood  of  sacrifice  their  sin  and  its  consequences 
could  suddenly  be  removed.  He  declared  that  only  by  yielding  willingly 
and  submissively  to  Jehovah  could  they  again  secure  that  divine  favor 
and  the  prosperity  for  which  they  longed. 

A  remnant  of  Judah  survived  the  "overwhelming  scourge."  Heze- 
kiah,  by  the  payment  of  an  exorbitant  tribute  and  with  the  loss  of  his 
treasures  and  members  of  his  own  family,  retained  his  position  as 
a  vassal  of  Assyria. 

Through  all  the  conflict  of  contending  parties  and  policies,  the  clash 
of  world  powers  and  the  stress  of  invasion  one  man  alone  saw  facts  as  they 
were  and  estimated  at  their  true  values  the  various  forces  at  work  in  the 
life  of  his  nation.  In  vain  he  advocated  the  one  policy  which  would  have 
brought  deliverance.  He  met  only  with  rejection  and  contempt,  but 
he  never  wavered  nor  ceased  fearlessly  to  proclaim  the  truth,  and  to 
point  out  those  evils  of  injustice  and  lack  of  faith  which  were  the  real 
cause  of  Judah's  weakness  and  misfortune.  It  was  the  man  who  had 
entered  into  the  presence  of  the  Holy  One  and  who  had  responded  to 
the  Divine  King's  call  to  service  who  thus  proved  himself  to  be  the 
wisest  statesman,  the  truest  patriot,  and  the  most  heroic  spirit  of  his  age. 

§LXXVIII.    MICAH'S   SERMONS    AND    HEZEKIAH'S   REFOR- 
MATION 

Hear  ye  peoples  all;  i.The 

Give  heed,  O  earth,  and  all  its  inhabitants,  ^^'  .^ 

•w^-riiitl  .  .  mons  to 

For  Jehovah  hath  become  a  witness  against  you,  iudg- 

The  Lord  from  his  holy  temple !  cmk^i  *) 

For  behold,  Jehovah  is  going  forth  from  his  place,  2.  je- 

He  descendeth  and  treadeth  upon  the  heights  of  the  aSvLt* 

earth,  <^-*> 

So  that  the  mountains  melt  beneath, 
Like  wax  in  the  presence  of  the  fire, 
And  the  valleys  break  apart. 
Like  water  poured  down  a  steep  descent. 

161 


MICAH'S  SERMONS 

3.  GuUt  For  the  transgression  of  Jacob  is  all  this, 
cipitlis  ^°^  ^^^  *^®  sin  of  the  house  of  Judah. 

(*)  What  was  the  transgression  of  Jacob?  Was  it  not  Sa- 

maria? 
What  is  the  sin  of  Judah?    Is  it  not  Jerusalem? 

4.  Sa-^  Therefore  I  have  made  Samaria  a  ruin  that  is  plowed, 
maria'B  ^^  ^  place  whcre  a  vineyard  is  planted, 

struc-  And  I  have  poured  down  her  stones  into  the  valley, 

(J)°  And  I  laid  bare  her  foundations. 

5.  Fate  All  her  images  are  shattered, 

heathen  ^^  ^^^  ^^^  ashcrahs  are  burned  with  fire, 

sym-  And  all  her  idols  I  am  laying  in  ruins, 

V)  For  from  the  hire  of  a  harlot  were  they  acquired, 

And  to  the  hire  of  a  harlot  have  they  returned. 

6.  The  For  this  I  will  mourn  and  wail, 
P[.°P^-  I  will  go  barefoot  and  naked, 

tttio°"  ^  ^^^^  make  lamentation  like  the  jackals, 

e)  *°^  And  mourning  like  the  ostriches. 

7.  The  For  the  blow  that  she  has  received  is  incurable, 
s^on  of  Indeed,  it  has  come  even  to  Judah ! 

J^dah  It  extends  even  to  the  gate  of  my  people. 

8^^^^  Tell  it  not  in  Gath  [Tell-town] ! 

in^"^'  In  Giloh  [Exult-to wn]  exult  not  I 

wn-  I^  Bochim  [Weep-town]  weep ! 

tations  In  Beth-le-aphrah  [House  of  Dust]  roll  in  the  dust  I 

iefted  Pass  away,  0  inhabitants  of  Shaphir  [Fair-town],  naked! 
nam^  ^^^  inhabitants  of  Zaanan  [March-town]  shall  not  march 
of  the  forth. 

thus°^  Beth-ezel  [Nearby-house]  shall  be  taken  from  its  standing- 
^,f''  place. 

(lo-w)      How  do  the  inhabitants  of  Maroth  [Bitterness]  wait  and  wail 
for  good. 
For  evil  hath  come  down  from  Jehovah  to  the  gates  of  Jeru- 
salem. 

162 


MICAH'S  SERMONS 

Harness  the  horse  to  the  chariot,  0  inhabitants  of  Lachish 

[Horse-town], 
For  in  thee  are  found  the  crimes  of  Israel. 
Therefore  thou  shalt  give  parting  gifts  to  Moresheth-gath, 
Beth-achzib  [House  of  Deception]  is  a  deception  to  the  kings 

of  Israel ; 
Again  I  will  bring  to  you  the  conqueror,  0  inhabitants  of 

Mareshah, 
The  glory  of  Israel  is  perished  forever. 
Make  thee  bald  and  shave  thee  for  thy  darlings, 
Like  the  vultures,  make  broad  thy  baldness,  for  they  go  into 

captivity  from  thee. 


I  also  said :  9. 

Proph- 
et's ap- 

Hear  now,  0  heads  of  Jacob,  p^*^  *° 

And  ye  judges  of  the  house  of  Israel.  rulers 

Is  it  not  your  duty  to  know  what  is  the  right?  ^^  ^'  '^ 
Haters  of  that  which  is  good  and  lovers  of  evil ! 

They  devour  the  flesh  of  my  people,  10. 

And  their  hide  they  strip  from  off  them,  pHu^s 

And  break  in  pieces  and  serve  up  their  bones,  greed 

As  in  a  pot  or  as  meat  in  the  cooking-pan.  ^'^ 

Then  they  cry  out  to  Jehovah  11. . 

But  he  will  not  pay  heed  to  them,  £SlS' 

And  he  will  hide  his  face  from  them  at  that  time,  [^^^ 
Because  they  have  committed  such  crimes. 

Therefore  Jehovah  saith  to  the  prophets,  who  lead  my  12.  The 

people  astray,  Slfc^ 

Who,  when  they  have  anything  between  their  teeth,  de-  ^^\. 

clare  peace,  ?te  ^  ' 

But  against  anyone  who  puts  nothing  in  their  mouths,  ^'  '^ 

they  proclaim  a  holy  war ! 
Therefore,  night  shall  overtake  you  so  that  ye  shall  have 

no  vision. 
And  darkness  so  that  there  shall  be  no  divination; 

163 


MICAH'S  SERMONS 

And  the  sun  shall  go  down  on  the  prophets, 
And  the  day  shall  be  dark  over  them. 

is.Fate  The  seers  will  be  ashamed, 

and^di^  And  the  diviners  will  turn  pale, 

yineis  All  of  them  shall  cover  the  beard. 

For  there  is  no  answer  from  God. 

14.  Mi-  But  I,  on  the  contrary,  am  full  of  power, 

^^'^g  And  the  sense  of  justice  and  strength, 

assur-  To  make  known  to  Jacob  his  crime, 

^^{^  And  to  Israel  his  sin. 


15.  The  Hear  this,  ye  heads  of  the  house  of  Jacob, 
betra'-  A^^  y®  judges  of  the  house  of  Israel, 

era  of  Ye  who  spurn  justice, 

tm^t*'  And  make  all  that  is  straight  crooked, 

('  *")  Who  build  Zion  with  acts  of  bloodshed, 

And  Jerusalem  with  crime. 

16.  The  heads  render  judgment  for  a  bribe, 
Ji^nii  And  her  priests  give  oracles  for  a  reward, 
eonfi-  And  her  prophets  divine  for  silver ; 

(n)^^  Yet  they  lean  upon  Jehovah  and  think, 

Jehovah  is  indeed  in  our  midst. 
Evil  cannot  overtake  us. 

17.  Fate  Therefore  for  your  sakes 

Jhty  Zion  shall  be  plowed  as  a  field, 

bring  And  Jerusalem  shall  become  a  heap  of  ruins, 

tfe"  And  the  temple  mount  a  wooded  height. 

nation 

(12) 

18.  The  With  what  shall  I  come  before  Jehovah,    • 
FdeTof  Bow  myself  before  the  God  on  high? 

how  to  Shall  I  come  before  him  with  burnt-offerings, 

God's  With  calves  a  year  old? 

(6^«?7)  Will  Jehovah  be  pleased  with  thousands  of  rams, 

With  myriads  of  streams  of  oil? 

164 


THE  PROPHECIES  OF  MICAH 

Shall  I  give  him  my  first-born  for  my  guilt, 
The  fruit  of  my  body  for  the  sin  of  my  soul? 

It  hath  been  shown  thee,  O  man,  what  is  good ;  19.  xht 

And  what  Jehovah  ever  demands  of  thee :  of  tme* 

Only  to  do  justice  and  love  mercy,  ffj^^ion 
And  to  walk  humbly  with  thy  God. 


(«) 


Hezekiah  removed  the  high  places  and  broke  in  pieces  g^^ 
the  pillars  and  cut  down  the  asherah.     And  he  broke  in  kilK 
pieces  the  brazen  serpent  that  Moses  had  made;  for  up  to  f^^j^^g 
that  time  the  Israelites  had  offered  sacrifices  to  it;  and  they  01  k. 
called  it  Nehushtan  [The  Brazen  One]. 

I.  The  Prophecies  of  Micah.  The  book  of  Micah  falls  natu- 
rally into  four  general  divisions:  (1)  a  denunciation  of  the  crimes  of 
Israel's  rulers,  chapters  1  to  3.  This  section  represents  the  original 
nucleus  which  is  by  all  scholars  attributed  without  question  to  Micah. 
(2)  Predictions  of  the  future  deliverance  and  glory  of  Jerusalem  and  of 
the  chosen  people,  chapters  4  and  5.  The  style  and  themes  of  these 
chapters  are  so  fundamentally  different  from  those  which  prevail  in 
the  opening  section  that  they  are  now  generally  regarded  as  later  exiUc 
or  post-exilic  additions  to  the  book.  (3)  The  messages  of  exhortation 
and  warning  found  in  chapters  6^-7^.  The  subject  matter  and  spirit  of 
this  section  are  very  similar  to  those  revealed  in  the  opening  chapters 
and  are  probably  from  the  prophet  of  Moresheth-gath.  If  not,  they 
are  from  a  later  spiritual  disciple  of  Micah  who  was  confronted  by  the 
same  evils  as  flourished  in  Judah's  early  history.  (4)  The  closing  sec- 
tion, chapter  7^"^°,  reflects  the  characteristic  ideals  and  expectations  of 
the  exilic  and  post-exilic  period  and  has  little  in  common  with  the  point 
of  view  and  interest  of  the  stern  prophet  of  social  righteousness. 

II.  The  Date  of  Micah's  Work.  The  date  of  Micah's  activity  must 
be  determined  from  the  allusions  found  in  chapters  1  to  3.  The  super- 
scription to  the  prophecy  is  clearly  from  a  later  hand,  and  states  that 
Micah  prophesied  during  the  reigns  of  Jotham,  Ahaz  and  Hezekiah. 
These  kings  represent  a  period  of  over  half  a  century  (from  about  750 
to  686  B.C.).  From  chapter  1  it  is  evident  that  the  destruction  of  Sa- 
maria, in  722  B.C.,  was  either  imminent  or  had  already  taken  place  when 
the  sermon  preserved  in  that  chapter  was  uttered.    The  current  trans- 

165 


MICAH'S  SERMONS 

lations  favor  the  conclusion  that  Samaria's  downfall  was  still  in  the 
future;  but  the  Hebrew  verbs  may  with  equal  propriety  be  translated 
so  as  to  refer  to  past  events.  The  prophet  holds  up  Samaria's  downfall  as 
an  impressive  warning  to  the  people  of  Judah  and  Jerusalem.  The 
detailed  references  to  the  nature  of  Samaria's  fate  strongly  suggest  that  it 
had  already  become  a  subject  of  history. 

The  prophet  also  sees  a  dread  invader  on  the  point  of  advancing  from 
the  Philistine  plain  up  through  the  western  passes  to  the  conquest  of 
Jerusalem  itself.  There  is  no  evidence  in  the  inscriptions  that  the  As^ 
Syrians  even  threatened  to  invade  Judah  in  the  years  immediately  pre- 
ceding or  following  the  fall  of  Samaria.  Ahaz  in  734  B.C.  anticipated 
such  an  invasion  by  hastening  to  submit  to  the  Assyrian  king.  As  has 
already  been  noted  (§  LXXVII"),  in  711  B.C.  an  Assyrian  army  marched 
down  the  Philistine  plain  to  subdue  the  rebellious  city  of  Ashdod;  but 
Hezekiah's  protestations  of  loyalty  again  saved  Judah  from  actual  in- 
vasion. The  events  connected  with  the  great  crisis  of  701  B.C.,  present, 
however,  the  natural  background  for  Micah's  earnest  protest  and 
warning.  When  the  army  of  Sennacherib  swept  up  from  the  western 
plain  toward  Jerusalem,  the  truth  of  the  prophet's  warnings  was  amply 
vindicated.  An  important  reference  in  Jeremiah  26^^  also  states  that 
Micah  preached  during  the  reign  of  Hezekiah  and  that  his  sermons  bore 
fruit  in  the  reformation  instituted  by  that  king.  The  national  humilia- 
tion and  distress  of  the  years  703-1  B.C.,  and  the  signal  confirmation  of 
the  ominous  predictions  of  Isaiah  and  Micah,  furnish  the  most  natural 
background  for  this  reformation.  It  would  seem,  therefore,  that  Micah's 
work  for  the  most  part,  like  that  of  Isaiah,  gathered  about  this  great 
crisis  in  Judah's  history,  and  that  Micah  was  a  younger  contemp- 
orary and  possibly  a  disciple  of  the  great  Isaiah. 

III.  The  Personality  and  Aims  of  Micah.  The  testimony  of  the 
superscription  and  the  local  allusions  in  the  latter  part  of  chapter  1 
indicate  that  Micah  came  from  southwestern  Judah.  His  home  was 
Moresheth-gath,  a  dependency  of  the  old  Philistine  town  of  Gath, 
which  had  been  captured  and  destroyed  by  the  Aramean  king  Hazael. 
Micah's  parents  perhaps  were  among  the  Hebrew  colonists  settled  on 
the  borders  of  the  Philistine  plain  by  King  Uzziah,  who  extended  the 
territory  of  Judah  toward  the  west.  It  was  probably  one  of  the  many 
little  hamlets  to  be  found  among  the  arable  foot-hills  which  lead  down 
from  the  headlands  of  Judah  to  the  rolling  plains  of  Philistia.  It  was  a 
land  of  fertile  fields  and  pastures,  but  also  a  land  exposed  to  constant 
attack.     For  centuries  the  Arabs  had  come  up  from  the  south,  as  they 

166 


THE  PERSONALITY  AND  AIMS  OF  MICAH 

do  to-day,  to  pitch  their  black  tents  beside  the  cultivated  fields.  Across 
the  rolling  plains  could  be  seen  the  strong  Philistine  cities,  and 
beyond,  along  the  southern  shore  of  the  Mediterranean,  were  the 
Egyptians. 

Micah's  home  was  probably  beside  the  chief  valley  which  led  up  from 
the  Philistine  plain  toward  Jerusalem.  While  his  interests  were  local, 
his  outlook  was  broad.  In  his  exposed  outpost,  a  little  above  the  great 
coast  plain,  the  peasant  of  Moresheth  had  acquired  that  habit  of  con- 
stant watchfulness  and  of  keenness  in  detecting  and  interpreting  every 
new  movement  on  the  horizon  which  is  a  fundamental  characteristic 
of  a  true  prophet.  Therefore,  when  the  rumors  came  of  Assyrian  armies 
moving  in  the  distant  north,  he  quickly  and  truly  saw  what  their  ap- 
proach would  mean  to  little  Judah. 

Micah's  process  of  reasoning  was  simple  and  direct.  Close  contact 
with  nature  had  taught  him  to  reason,  like  Amos,  from  cause  to  effect 
and  from  effect  back  to  cause.  A  great  calamity  was  clearly  about  to 
overtake  Judah.  His  task  as  a  prophet  was  to  find  out  the  real  cause. 
That  cause  he  found  in  the  cruelty  and  oppression  of  the  poor  and  de- 
pendent by  the  men  of  wealth  and  authority  and  especially  by  those 
who  guided  the  national  policy  at  Jerusalem.  He  had  doubtless  himself 
studied  conditions  in  the  capital  city,  not  with  the  dulled  vision  of  one 
who  had  been  brought  up  amidst  them,  but  with  the  eyes  of  a  man  fresh 
from  the  free,  simple  life  of  the  country.  With  clear  insight  he  saw  the 
sinister  significance  of  the  flagrant  crimes  which  were  perpetrated  against 
the  defenceless  classes  under  the  shadow  of  the  royal  court  and  sacred 
temple.  Unlike  the  statesman  prophet  Isaiah,  he  had  nothing  to  say 
regarding  the  foolish  political  policies  of  the  king  and  his  advisers.  Of 
these  policies  Micah  probably  knew  httle.  They  were,  however,  but 
evidences  of  the  deeper  lying  evil — the  selfishness,  the  greedy  and  mer- 
cenary spirit  of  the  rulers  who  guided  Judah  during  this  perilous  peri- 
od. Like  Amos,  Micah  stood  up  as  the  tribune  of  the  people.  He 
was  stern,  uncompromising  and  fearless.  Almost  alone  he  faced  the 
princes,  courtiers,  and  royal  priests  and  prophets  of  the  nation.  On 
the  simple  authority  of  justice  and  his  own  inspired  convictions,  he 
pointed  his  finger  in  turn  at  each  of  these  classes  and,  in  a  few  pregnant 
sentences  full  of  burning  zeal  and  indignation,  held  up  before  them  their 
crimes  in  all  their  heinousness,  and  then  pointed  out  the  inevitable  con- 
sequences. Undoubtedly  he  was  the  most  unpopular  man  of  the  hour; 
but  in  the  light  of  history  he  shares  with  Isaiah  the  honor  of  being  one  of 
Judah's  most  effective  citizens.    The  simple  directness  of  his  appeal 

167 


MICAH'S  SERMONS 

perhaps  also  explains  why  he  was  one  of  the  few  prophets  whose  words 
were  heeded  by  the  men  to  whom  they  were  first  addressed. 

IV.  The  Judgment  Awaiting  Guilty  Jerusalem.  Micah's  recorded 
sermons  open  with  a  general  arraignment  of  both  Northern  and  Southern 
Israel.  Jehovah,  as  plaintiff  and  judge,  is  pictured  as  coming  forth 
to  execute  judgment  upon  the  two  guilty  kingdoms.  Samaria's  fate, 
however,  is  introduced  simply  as  a  warning;  the  prophet's  interest  all 
centres  in  Judah.  As  he  contemplates  the  disaster  about  to  overtake 
his  beloved  nation,  he  dramatically  assumes  the  role  of  the  hired  mourn- 
ing women  who  wail  over  the  bier  of  the  dead.  His  words  gradually 
rise  to  the  meter  of  the  lamentation  song,  powerfully  intensifying  the 
effectiveness  of  his  message. 

As  he  looked  out  from  his  home  among  the  western  foot-hills  and  saw 
in  imagination  the  rapid  advance  of  Assyrian  hordes,  he  pictured  its 
effect  upon  the  little  towns  of  Judah.  In  his  thought  the  very  names  of 
these  towTis  suggested  the  nature  of  the  calamity  which  should  befall 
them.  Like  the  names  given  to  the  children  of  Hosea  and  Isaiah,  they 
would  ever  after  be  grim  reminders  of  the  doom  that  was  impending. 
Certain  of  these  villages  have  not  yet  been  identified,  but  from  those 
whose  sites  are  known,  it  is  clear  that  the  prophet  began  with  the  west- 
ern outposts  of  Judah  and  in  imagination  moved  eastward  along  the 
broad  highway  which  an  Assyrian  army  would  naturally  follow,  until  at 
last  it  reached  the  capital  city,  Jerusalem. 

V.  The  Quilt  of  the  Leaders  of  the  Nation.  The  world's  litera- 
ture contains  no  stronger  invective  than  that  which  Micah  hurled  at 
those  who  stood  as  the  civil  and  religious  heads  of  the  nation.  From 
the  point  of  view  of  one  in  the  ranks  he  saw  the  woful  consequences 
of  their  acts.  "Cannibals,"  he  called  them,  and  he  developed  his 
figure  with  an  appalling  realism.  Unhesitatingly  he  stripped  from 
their  faces  the  veil  of  false,  hypocritical  faith  with  which  they  were 
seeking  to  hide  from  their  vision  Jehovah's  just  indignation  and 
declared  that  their  crimes  unchecked  would  bring  utter  ruin  to  their 
nation. 

In  their  fatal  policy  of  self-deception,  the  rulers  of  Judah  were  en- 
couraged by  the  mercenary  prophets  who  prophesied  under  the  inspira- 
tion of  gold  rather  than  of  the  divine  spirit  of  truth  working  in  them. 
With  fine  sarcasm  Micah  declared  that  from  these  pitiably  degenerate 
representatives  of  a  noble  order  a  bribe  would  secure  a  prediction  of 
boundless  peace  and  prosperity;  while  upon  him  who  withheld  the  cus- 
tomary gift  they  were  ready  to  call  down  curses  from  heaven.    To  such 

168 


THE  GUILT  OF  THE  LEADERS  OF  THE  NATION 

hypocrites  Jehovah's  message  was  not  peace  nor  a  glorious  vision,  but 
only  disaster  and  well-merited  judgment. 

In  contrast  to  these  base  prophets — who  doubtless  prophesied  in  the 
same  terms  and  claimed  the  same  divine  authority — Micah  declared  that 
he  possessed  that  spirit  of  impartial  justice  and  divine  power  which  en- 
abled him  to  point  out  clearly  and  fearlessly  the  crimes  which  were 
threatening  the  life  of  his  nation.  The  character  of  his  words  and  the 
subsequent  course  of  Judah's  history  fully  vindicate  his  claims.  Micah 
brings  into  striking  contrast  that  growing  class  of  false  or  self-deceived 
prophets,  who  ultimately  lured  Judah  on  to  its  ruin,  and  the  few  faithful 
prophets,  like  himself,  who  were  responsive  to  the  divine  voice  within 
them,  to  the  highest  ideals  of  their  race  and  age,  and  to  the  needs  which 
called  them  to  action.  The  one  class  bowed  slavishly  to  existing  au- 
thority, and  became  the  servants  of  their  own  selfish  ambition.  The 
other  class  acknowledged  but  one  supreme  authority.  In  serving  God 
and  their  fellowmen  they  forgot  their  own  personal  interest.  Thus 
in  losing  their  life  they  found  it. 

VI.  The  Reformation  of  Hezekiah.  Micah  predicted  the  com- 
plete destruction  of  Jerusalem  and  its  temple  of  holy  memories;  but  as 
a  matter  of  fact  the  city  survived  and  was  inhabited  long  after  the  death 
of  those  to  whom  the  prophet  spoke.  It  is  clear  that  the  conditional 
element,  which  underlies  every  prediction  of  doom,  even  though  not 
expressed,  was  clearly  understood  by  Micah  and  his  hearers.  The 
narrative  in  Jeremiah  26^^>  ^^  also  states  that  Hezekiah  and  the  rulers  of 
Judah  heeded  these  words  of  Micah,  thereby  changing  the  conditions 
upon  which  his  prophecy  was  based  and  averted  fo"  a  century  or  more 
the  consequences  of  the  crimes  which  ultimately  proved  Judah's  de- 
struction. 

The  reference  in  the  book  of  Kings  to  the  reformation  of  Hezekiah 
is  exceedingly  unsatisfactory.  Even  the  date  is  not  clearly  stated.  The 
course  of  Judah's  history  and  especially  the  testimony  of  the  prophetic 
books  strongly  suggest  that  it  was  instituted  immediately  after  the 
national  distress  and  humiliation  of  the  year  701  B.C.  Up  to  that  date 
the  sermons  of  both  Isaiah  and  Micah  are  filled  with  bitter  denunciations 
of  existing  evils,  with  no  suggestion  that  these  evils  had  been  at  all  abated. 
The  catastrophes  of  701  B.C.  completely  destroyed  the  false  hopes  and 
beliefs  of  the  blind  leaders  of  the  people  and  signally  confirmed  the 
principles  maintained  by  Isaiah  and  Micah.  The  occasion,  therefore, 
was  eminently  favorable  for  a  reformation.  The  high  esteem  with  which 
Isaiah  was  regarded  by  court  and  people  after  701  also  indicate  that  his 

169 


MICAH'S  SERMONS 

words  at  last  had  gained  partial  acceptance,  probably  in  coiinection  with 
Hezekiah's  reformation. 

The  late  prophetic  editor  of  Kings  makes  the  sweeping  statement  that 
Hezekiah  removed  the  high  places  and  broke  in  pieces  the  pillars  and 
cut  down  the  asherah.  Isaiah,  it  is  true,  had  repeatedly  denounced  the 
prevailing  idolatry,  and  with  the  religious  cults  practised  at  the  high 
places  he  had  no  sympathy ;  but  there  is  no  evidence  that  he  recognized 
any  fundamental  distinction  between  the  religious  rites  at  the  high  places 
and  at  the  royal  sanctuary  at  Jerusalem.  The  abolition  of  the  local 
high  places  was  rather  the  work  of  the  later  reformers  led  by  Josiah 
(c/.  §  LXXXIII).  The  basis  of  the  late  prophetic  editor's  state- 
ment is  probably  to  be  found  in  the  quotation  from  the  older  record 
which  follows.  It  states  that  Hezekiah  destroyed  the  brazen  ser- 
pent, evidently  a  siirvival  from  the  earlier  totemistic  cults,  and  by 
later  tradition  associated  with  Moses  (cf.  Vol.  I,  §  XXIX).  Other 
public  idols  may  also  have  shared  the  same  fate.  The  act  reveals  the 
awakening  public  consciousness  and  the  more  general  realization, 
under  the  influence  of  the  true  prophets,  that  Jehovah  was  a  God  of 
spirit  and  therefore  not  to  be  represented  by  symbols  of  metal  and 
wood. 

The  reference  in  Jeremiah  26  to  Micah's  preaching  implies  that 
Hezekiah's  reformation  was  more  fundamental  than  the  narrative  in 
Kings  suggests.  It  states  that  Hezekiah  and  his  people  heeded  the 
words  of  Micah.  But  Micah  had  little,  if  anything,  to  say  about  re- 
ligious forms.  He  demanded  instead  a  thorough  social  reformation.  It 
is  probable,  therefore,  that  Hezekiah  took  active  measures,  in  the  period 
of  reconstruction  which  followed  the  calamities  of  701  B.C.,  to  correct 
the  more  glaring  social  abuses  which  were  undermining  the  nation.  In 
the  legislation  of  Deuteronomy,  which  comes  from  the  following  cen- 
tury, many  definite  laws  are  formulated  with  the  aim  of  correcting  per- 
manently these  social  evils  and  of  protecting  the  rights  of  the  poor,  the 
widow,  the  orphan,  and  the  defenceless.  In  his  latest  recorded  activity, 
Isaiah  says  nothing  about  the  social  evils  which  had  commanded  so 
much  of  his  attention  in  the  earlier  days.  Rather  his  words  of  promise 
and  assurance  imply  that  the  rulers  and  people  had  amended  their 
ways  and  were  living  in  accordance  with  the  divine  principles  of  justice 
and  right.  Also  in  the  sermons  of  the  prophets  who  followed  Isaiah  so- 
cial problems  cease  to  occupy  the  central  place,  indicating  that  Heze- 
kiah's reformation  marked  a  distinct  advance  in  the  social  development 
of  Judah  and  that  at  last  the  revolutionizing  social  teachings  of  the 

170 


THE  REFORMATION  OF  HEZEKIAH 

great  reformers  of  the  Assyrian  period  had  found  a  response  in  the 
popular  conscience. 

VII.  The  Essentials  of  Religion.  The  fundamental  contrast  be- 
tween the  popular  religion  and  the  religion  of  the  true  prophets  is 
forcibly  brought  out  in  the  classic  passage  found  in  the  sixth  chapter  of 
Micah.  Even  though  the  actual  words  may  come  from  a  later  disciple, 
they  voice  the  teachings  of  the  peasant  prophet  from  Moresheth.  The 
people,  perhaps  as  a  result  of  the  distressing  experiences  of  701  B.C., 
have  been  moved  to  penitence.  Retaining  the  older  ceremonial  con- 
'ieption  of  religion,  they  are  represented  as  asking  whether  by  the  pro- 
fusion of  their  offerings  or  even  by  the  sacrifice  of  their  dearest  offspring 
they  can  again  secure  Jehovah's  favor.  Quick  comes  the  response 
which  embodies  the  essential  message  of  the  noblest  prophetic  teachers 
throughout  the  ages.  Forms  and  ceremonies  are  ignored.  What  Je- 
hovah demands  of  each  man  and  nation  is  that  they  ever  act  in  accord 
with  the  principles  of  impartial  justice,  cherish  a  commanding  love  and 
tenderness  toward  others  which  shall  find  expression  in  every  thought 
and  deed,  and  worship  and  serve  the  Eternal  Father  in  a  spirit  of  trusting 
dependence.  Even  though  the  race  failed  to  appreciate  the  fact,  Israel's 
religion  had  at  last  become  universal  and  was  defined  as  a  personal, 
ethical,  loving  relation  between  man  and  his  God  and  his  fellowmen 
— a  way  of  living  and  doing,  not  a  form  of  worship  or  belief 


§  LXXIX.    JERUSALEM'S  DELIVERANCE  THROUGH  ISAIAH'S 

COUNSELS 

Woe,  Asshur,  rod  of  mine  anger,  i.  as- 

The  staff  in  whose  hand  is  mine  indignation.  fj"* 

Against  an  impious  nation  am  I  wont  to  send  him.  j^eriy 

And  against  the  people  of  my  wrath  I  give  him  a  charge,  hovah's 

To  take  spoil  and  gather  booty,  onSdg- 

And  to  tread  them  down  like  the  mire  in  the  streets.  "j^nt 

(Is. 

10  5-  6) 

But  he — not  so  doth  he  plan ;  2.  His 

And  his  heart— not  so  doth  it  puipose.  fegns 

For  destruction  is  in  his  heart,  j5dS^ 

And  to  cut  off  nations  not  a  few.  v-^'^) 
For  he  saith.  Are  not  my  princes  all  of  them  kings? 
Is  not  Calno  as  Carchemish? 

171 


JERUSALEM'S  DELIVERANCE 

Is  not  Hamath  as  Arpad? 

Is  not  Samaria  as  Damascus? 

As  mine  hand  hath  found  these  kingdoms — 

Though  their  images  outnumbered  those  of  Jerusalem 

and  Samaria — 
Shall  I  not,  as  I  have  done  to  Samaria  and  her  idols, 
Do  likewise  to  Jerusalem  and  her  images? 

3.  His  By  the  strength  of  my  hand  have  I  done  it, 

fS\^^'  And  by  my  wisdom,  for  I  have  discerned  it ; 

^m%  And  I  have  removed  the  bounds  of  the  peoples. 

And  I  have  robbed  their  treasuries, 

And  like  a  mighty  man  I  have  brought  down  those  who 
sit  enthroned. 

And  my  hand  hath  seized,  as  on  a  nest, 

The  riches  of  the  peoples. 

And  as  one  gathers  eggs  that  are  unguarded, 

I,  indeed,  have  carried  ofif  all  the  earth. 

And  there  was  none  that  fluttered  the  wing, 

Or  opened  the  mouth  and  chirped ! 

Shall  the  axe  vaunt  itself  over  him  who  heweth  there- 
with? 
Or  shall  the  saw  magnify  itself  over  him  who  wields  it? 
As  if  a  rod  should  sway  him  who  lifts  it, 
As  if  a  staff  should  lift  up  him  who  is  not  wood  I 
His  burden  shall  be  removed  from  thy  shoulder, 
And  his  yoke  shall  cease  from  upon  thy  neck. 

He  has  gone  up  from  Rimmon. 

He  has  arrived  at  Aiath. 

He  has  passed  through  Migron. 

At  Michmash  he  lays  up  his  baggage. 

They  have  gone  over  the  pass. 

At  Geba  they  halt  for  the  night. 

Ramah  trembles. 

Gibeah  of  Saul  flees. 

Shriek  aloud,  0  people  of  Gallim. 

Harken,  0  Laishah. 

Answer  her  Anathoth. 

172 


JERUSALEM'S  DELIVERANCE 

Madmenah  flees. 

The  inhabitants  of  Gebim  are  fled. 

This  very  day  he  halts  at  Nob.  cutter 

He  shakes  his  fist  against  Mount  Zion,  sttuc- 

Against  the  hill  of  Jerusalem.  l^^^^; 

Behold,  the  Lord,  Jehovah  of  hosts,  yaiis  of 

Is  lopping  the  boughs  with  terror,  sSem 

And  the  high  of  stature  are  being  hewn  down,  <*'"'*> 
The  lofty  are  being  brought  low. 

The  thickets  of  the  forest  are  being  cut  down  with  an  axe ; 
Lebanon,  with  its  mighty  cedars,  is  falling! 


Then  the  king  of  Assyria  sent  the  commander-in-chief,  7.sen- 
and  the  chief  of  the  eunuchs,  and  a  high  official  from  Lachish  erib\' 
with  a  great  army  to  King  Hezekiah  at  Jerusalem.     And  ^rro- 
they  went  up,  and  when  they  arrived  at  Jerusalem,  they  de- 
came  and  stood  by  the  conduit  of  the  upper  pool,  which  is  on   (if  k. 
the  way  to  the  fuller's  field.     And  when  they  called  for  the   »8"-«) 
king,  Eliakim  the  son  of  Hilkiah,  who  was  prefect  of  the 
palace,  and  Shebnah  the  scribe,  and  Joah  the  son  of  Asaph 
the  chancellor  came  out  to  them.     And  the  high  official 
said  to  them.  Say  now  to  Hezekiah,  *  Thus  saith  the  great 
king,  the  king  of  Assyria,  "  What  confidence  is  this  which 
you  cherish?     You  indeed  think,  A  simple  word  of  the  lips 
is  counsel  and  strength  for  the  war !     Now  on  whom  do  you 
trust,  that  you  have  rebelled  against  me?     Indeed  you  trust 
on  the  staff  of  this  bruised  reed,  even  upon  Egypt  which,  if 
a  man  lean  on  it,  will  go  into  his  hand  and  pierce  it.     So  is 
Pharaoh  king  of  Egypt  to  all  who  trust  in  him.     But  if 
you  say  to  me.  We  trust  in  Jehovah  our  God,  is  not  he  the 
one  whose  high  places  and  altars  Hezekiah  has  taken  away 
and  has  said  to  Judah  and  Jerusalem,  You  shall  worship 
before  this  altar  in  Jerusalem?     Now  therefore  give  pledges 
to  my  master  the  king  of  Assyria  and  I  will  give  you  two 
thousand  horses,  if  you  are  able  on  your  part  to  set  riders 
upon  them.     How  then  can  you  repulse  one  of  the  least  of 
my  master's  servants?   And  yet  you  trust  in  Egypt  for  chari- 
ots and  for  horsemen!     Have  I  now  come  up  against  this 

173 


JERUSALEM'S  DELIVERANCE 

place  to  destroy  it  without  Jehovah's  approval?    Jehovah 
it  was  who  said  to  me,  Go  up  against  this  land  and  destroy  it." ' 
8.  Re-         Then  Eliakim  the  son  of  Hilkiah  and  Shebnah  and  Joah 
thrAe-  said  to  the  high  official,  Speak,  I  pray  you,  to  your  servants 
^i^Z^     in  the  Aramaic  language,  for  we  understand  it;  but  do  not 
speak  with  us  in  the  Jewish  language  in  the  hearing  of  the 
people  who  are  on  the  wall.     But  the  high  official  said  to 
them.  Has  my  master  sent  me  to  your  master  and  to  you 
to  speak  these  words?     Is  it  not  rather  to  the  men  who  sit 
on  the  wall,  that  they  shall  eat  their  own  dung  and  drink 
their  own  water  together  with  you? 
g.Argu-       Then  the  high  official  stood  and  cried  with  a  loud  voice 
f^S^     in  the  Jewish  language  and  spoke,  saying.  Hear  the  message 
of  ufi^    of  the  great  king,  the  king  of  Assyria.     Thus  saith  the  king, 
Assyr-    *  Let  not  Hezekiah  deceive  you ;   for  he  will  not  be  able  to 
official    deliver  you  out  of  my  hand.     Neither  let  Hezekiah  make 
("^)      you  trust  in  Jehovah  by  saying,  "Jehovah  will  surely  de- 
liver us,  and  this  city  shall  not  be  given  into  the  power  of 
the  king  of  Assyria.*' '     Hearken  not  to  Hezekiah,  for  thus 
says  the  king  of  Assyria,  *  Make  your  peace  with  me  and 
come  over  to  me;   thus  shall  each  one  of  you  eat  from  his 
own  vine  and  his  own  fig  tree  and  drink  the  waters  of  his 
own  cistern,  until  I  come  and  take  you  away  to  a  land  like 
your  own  land,  a  land  full  of  grain  and  new  wine,  a  land  full 
of  bread  and  vineyards,  a  land  full  of  olive-trees  and  honey, 
that  you  may  live  and  not  die.     But  hearken  not  to  Heze- 
kiah, when  he  misleads  you,  saying,  "Jehovah  will  deliver 
us."     Has  any  of  the  gods  of  the  nations  ever  delivered  his 
land  out  of  the  power  of  the  king  of  Assyria?     Where  are 
the  gods  of  Hamath  and  Arpad?     Where  are  the  gods  of 
Sepharvaim,  Hena,  and  Iwah?     Where  are  the  gods  of  the 
land  of  Samaria  that  they  have  delivered  Samaria  out  of  my 
power?     Who  are  they  among  all  the  gods  of  the  coimtries, 
that  have  delivered  their  country  out  of  my  power,  that  Je- 
hovah should  deliver  Jerusalem  out  of  my  power? ' 
10.  Then  the  people  were  silent  and  answered  him  not  a  word ; 

Sah^s  ^^^  *^®  king's  command  was.  Answer  him  not.  But  Elia- 
mes-  kim  the  son  of  Hilkiah,  the  prefect  of  the  palace,  and  Shebna, 
mfah°  the  scribe,  and  Joah  the  son  of  Asaph,  the  chancellor,  came 
ijMj^"    to  Hezekiah  with  torn  clothes  and  told  him  the  words  of  the 

174 


JERUSALEM'S  DELIVERANCE 

high  official.  And  as  soon  as  King  Hezekiah  heard  it,  he 
tore  his  clothes  and  covered  himself  with  sackcloth  and 
went  into  the  temple  of  Jehovah.  And  he  sent  Eliakim, 
who  was  prefect  of  the  palace,  and  Shebna  the  scribe  and 
the  eldest  of  the  priests,  covered  with  sackcloth,  to  Isaiah 
the  prophet  the  son  of  Amoz.  And  they  said  to  him.  Thus  saith 
Hezekiah,  *  This  is  a  day  of  trouble  and  of  discipline  and  of 
contumely;  for  the  children  are  come  to  birth  and  there  is 
no  strength  to  her  who  is  in  travail.  It  may  be  Jehovah  thy 
God  will  hear  all  the  words  of  the  high  official,  whom  his 
master  the  king  of  Assyria  has  sent  to  defy  the  living  God, 
and  will  rebuke  the  words  which  Jehovah  your  God  has 
heard;  therefore  lift  up  your  prayer  for  the  remnant  that 
is  left.' 

And  when  the  servants  of  King  Hezekiah  came  to  Isaiah,   iijisai- 
Isaiah  said  to  them.  This  answer  shall  you  take  to  your  t^sur- 
masters:     *Thus   saith   Jehovah,   "Be   not   afraid  of  the  ^^.^^^ 
words  that  thou  hast  heard,  with  which  the  servants  of 
the  king  of  Assyria  have  blasphemed  me.     Behold  I  will 
put  a  spirit  in  him  so  that  he  shall  hear  tidings  and  shall  re- 
turn to  his  own  land,  and  I  will  cause  him  to  fall  by  the 
sword  in  his  own  land."  * 

This  is  the  word  that  Jehovah  hath  spoken  concerning  12.  as- 

him :  syna's 

con- 
demna- 

*  Thee  she  despises,  at  thee  is  laughing— the  virgin,  daughter  Ind 
of  Zion'  ^^*® 

Behind  thee  she  is  wagging  her  head — the  daughter  of  Jeru- 
salem ! 

Whom  hast  thou  reviled  and  blasphemed?    against  whom 
raised  thy  voice? 

Yea,  and  lifted  up  thine  eyes  on  high?  against  Israel's  Holy 
One! 

By  thy  minions  hast  thou  reviled  the  Lord;   and  hast  said, 
"  With  my  many  chariots, 

I,  even  I,  ascended  the  mountain  heights,  the  ravines  of 
Lebanon ; 

And  I  have  cut  down  its  tallest  cedars,  its  choice  cypresses. 

And  I  press  into  its  farthest  halting-place,  into  its  densest 
thickets. 

175 


JERUSALEM'S  DELIVERANCE 

I,  even  I,  dig  wells  [in  the  desert],  and  drink  strange  waters, 
And  with  the  soles  of  my  feet  have  I  dried  up  all  the  rivers 

of  Egypt." 
Hast  thou  not  heard,  I  prepared  it  long  ago, 
In  the  days  of  old  I  formed  it ;  now  I  have  brought  it  to  pass ; 
Hence  thy  task  is  to  turn  fortified  cities  into  ruined  heaps. 
And  their  inhabitants,  helpless,  are  terrified  and  put  to  shame, 
They  are  like  the  wild  plants,  the  tender  grass, 
The  blades  of  grass  on  the  roofs  blasted  by  the  east  wind. 
Before  me  is  thy  rising  up  and  thy  lying  down,  thy  going  out 

and  thy  coming  in, 
I  know  thy  raging  against  me  and  thine  arrogance  hath  come 

to  my  ears, 
Therefore  I  will  put  my  ring  through  thy  nose,  and  my  bridle 

between  thy  lips. 
And  will  make  thee  return  by  the  way  in  which  thou  hast 


13.  Sen-  So  the  high  oflSicial  returned  and  found  the  king  of  Assyria 
Sritfe  warring  against  Libnah,  for  he  had  heard  that  he  had  de- 
^I'rture  P^^*®^  from  Lachish.  But  that  one  had  heard  regarding 
(8*  9a)^    Tirhakah  king  of  Ethiopia,  Behold,  he  has  come  out  to  fight 

against  you.  .  .  . 

14.  His  Then  Sennacherib  king  of  Assyria  went  away  and  returned 
?hrow  and  dwelt  at  Nineveh.  And  once  while  he  was  worshipping 
(88.37)     -jj  ^jjg  temple  of  Nisroch  his  god,  his  sons,  Adrammelek 

and  Sharezer,  smote  him  with  the  sword ;  and  they  escaped 
into  the  land  of  Ararat.  And  Esarhaddon  his  son  became 
king  in  his  place. 

15.  Now  the  other  acts  of  Hezekiah,  and  all  his  brave  deeds 
§11^;  and  how  he  made  the  pool,  and  the  conduit,  and  brought 
rei^j,^  water  into  the  city,  are  they  not  recorded  in  the  Chronicles 

of  the  Kings  of  Judah?  And  Hezekiah  slept  with  his  fathers ; 
and  Manasseh  his  son  became  king  in  his  place. 

I.  The  Evidence  that  Sennacherib  Invaded  Judah  about  690  B.C. 

The  account  of  Isaiah's  efTective  counsel,  recorded  in  II  Kings  18  and 
19  and  in  the  parallel  passages  of  Isaiah  36  and  37,  is  usually  associated 
with  the  great  crisis  of  701  B.C.  The  grave  diflBculties  in  connecting 
it  with  that  event  have  long  been  recognized.     During  the  troublesome 

176 


(202o.:i) 


EVIDENCE  THAT  SENNACHERIB  INVADED  JUDAH 

years  preceding  701  B.C.,  Isaiah,  as  well  as  Micah,  had  constantly  de- 
clared that  great  and  well-merited  calamity  was  about  to  overtake  the 
nation  and  city.  It  is  almost  inconceivable  that  a  consistent  prophet 
like  Isaiah  should  suddenly  reverse  all  his  teachings  and  proclaim  that 
Jerusalem  would  not  fall  before  the  Assyrians.  As  a  matter  of  fact  the 
biblical  narrative  implies  and  Assyrian  records  state  very  explicitly  that 
in  701  B.C.  Jerusalem  did  surrender  unconditionally  and  that  the  city 
suffered  the  severest  humiliation  that  Sennacherib  could  inflict  with- 
out completely  destroying  it.  The  only  satisfactory  solution  of  these 
difficulties  is  either  that  we  have  here  only  a  late,  unhistorlcal  tradition 
or  else  that  the  events  recorded  in  these  chapters,  as  well  as  in  Isaiah 
lQP-3t^  represent  Isaiah's  activity  at  a  subsequent  crisis  in  the  history  of 
Judah. 

The  biblical  narrative  is  too  exact  and  detailed  to  be  regarded  as 
simply  the  creation  of  later  imagination.  Recent  discoveries  have  also 
confirmed  Herodotus's  testimony  that  Sennacherib  made  a  second 
campaign  into  Palestine  about  690  B.C.  Herodotus  calls  Sennacherib 
"  the  king  of  the  Arabians  and  the  Assyrians."  He  also  states  that  when 
the  Assyrian  army  was  on  the  borders  of  Egypt  "  there  came  in  the  night 
a  multitude  of  field  mice,  which  devoured  all  the  quivers  and  the  bow- 
strings of  the  enemy  and  ate  the  thongs  by  which  they  managed  their 
shields.  Next  morning  they  commenced  their  flight,  and  great  multi- 
tudes fell,  as  they  had  no  arms  with  which  to  defend  themselves.  There 
stands  to-day  in  the  temple  of  Vulcan  a  stone  statue  of  Sethos,  with  a 
mouse  in  his  hand,  and  an  inscription  to  this  effect,  'Look  on  me  and 
learn  to  reverence  the  gods.'" 

Neither  the  contemporary  biblical  nor  Assyrian  records  suggest  any 
such  overwhelming  calamity  in  connection  with  the  campaign  of  701  B.C. 
Herodotus's  account  of  Sennacherib's  second  campaign,  however,  ac- 
cords well  with  the  late  biblical  tradition,  which  states  that  an  angel  of 
the  Lord  smote  the  army  of  the  Assyrians;  for  both  traditions  point  to 
a  great  pestilence.  In  this  second  campaign,  the  ultimate  goal  of  which 
was  the  conquest  of  Egypt,  Sennacherib  was  naturally  very  loath  to 
leave  behind  a  strong  fortress  like  Jerusalem,  for,  in  case  he  met  with 
reverses,  it  might  rebel  and  prove  a  serious  menace.  His  aim,  there- 
fore, in  demanding  its  surrender  was  probably  to  dismantle  its  strong 
defences  and  to  destroy  it  so  completely  that  to  rebel  would  be  im- 
possible. 

II.  Isaiah's  Counsel.  Two  independent  accounts  of  Isaiah's  ac- 
tivity in  connection  with  the  closing  crisis  of  his  life  have  apparently  been 

177 


JERUSALEM'S  DELIVERANCE 

closely  combined  in  the  narrative  of  Kings.  While  these  differ  slightly  in 
detail,  they  substantiate  each  other,  and  confirm  the  conclusion  that 
they  rest  on  an  historical  basis.  The  more  detailed  account,  which 
was  probably  taken  from  an  independent  history  of  Hezekiah's  reign, 
has  been  followed  in  the  text,  and  this  has  been  supplemented  by  the 
poetic  version  of  Isaiah's  work  found  in  the  parallel  narrative,  which 
apparently  comes  from  a  later  collection  of  Isaiah's  stories.  The  situa- 
tion is  clear:  while  Sennacherib  was  besieging  Lachish  on  the  western 
frontier  of  Judah,  preliminary  to  an  advance  against  Egypt,  he  sent 
officers  with  an  army  to  demand  the  unconditional  surrender  of  Jeru- 
salem. Their  boastful  words  illustrate  the  spirit  of  the  Assyrians  which 
Isaiah  at  this  time  so  strongly  condemned.  Hezekiah  and  his  coun- 
sellors, as  well  as  the  common  people,  were  naturally  dismayed.  Je- 
hovah alone  could  deliver,  and  hence  they  turned  in  their  extremity  to 
his  venerable  prophet  and  statesman  for  counsel. 

In  the  light  of  these  conditions,  Isaiah  declared  that  Jehovah  was  no 
longer  under  obligation  to  chastise  his  people  as  in  the  years  preceding 
701  B.C.;  but  that  he  would  now  protect  them  from  the  great  world  power 
which  threatened  to  destroy  them.  He  recognized  that,  in  demanding 
the  unconditional  surrender  of  a  city  which  was  paying  its  regular  tribute 
and  was  not  in  a  state  of  revolt,  Sennacherib's  position  was  indefensible, 
and  that  therefore  the  hour  of  Assyria's  defeat  was  near  at  hand.  In 
counselling  the  people  of  Judah  to  reject  the  demands  of  Sennacherib, 
Isaiah  probably  also  knew  that  Sennacherib  would  not  delay  his  advance 
against  Egypt  merely  in  order  to  subjugate  a  strong  fortress,  like  Jerusa- 
lem, which  was  capable  of  maintaining  a  protracted  siege. 

III.  Isaiah's  Confidence  in  Jehovah's  Protection.  The  address 
preserved  in  Isaiah  10  reveals  the  prophet's  process  of  reasoning:  As- 
syria has  been  in  the  past  the  staff  with  which  Jehovah  has  chastised 
his  guilty  people,  but  now  there  is  no  longer  need  of  judgment,  and 
Assyria's  arrogance  and  boasting  have  become  intolerable.  To  make  his 
assurance  of  divine  deliverance  doubly  impressive,  Isaiah  vividly  pict- 
ures the  seemingly  irresistible  advance  of  the  Assyrian  host.  He  repre- 
sents them  as  sweeping  down  from  the  north,  over  rugged  hills  and  nar- 
row passes,  terrifying  the  inhabitants  of  the  peasant  villages,  until  the 
Assyrians  are  encamped  on  the  Mount  of  Olives  to  the  north  of  Jerusalem. 
Then  he  declares,  at  the  very  moment  when  they  are  about  to  fall  upon 
Jerusalem,  Jehovah  shall  smite  them,  and  they  shall  fall  with  a  crash,  as 
a  mighty  cedar  of  Lebanon,  prostrate  and  helpless  before  the  blows  of 
the  woodman's  axe. 

178 


CONFIDENCE   IN   JEHOVAH'S   PROTECTION 

That  the  prediction  was  uttered  when  Sennacherib  was  still  at  some 
distance  from  Jerusalem  is  indicated  by  the  fact  that  the  line  of  march  was 
entirely  different  from  that  which  he  actually  followed.  As  in  all  the 
history  of  the  Assyrian  invasions,  the  actual  approach  to  Jerusalem 
was  through  the  valleys  which  led  up  from  the  Philistine  plain  on  the 
west.  Isaiah  and  his  hearers  also  knew  that  an  approach  directly 
from  the  north  was  entirely  impracticable,  and  almost  a  physical  im- 
possibility. The  concrete  description,  therefore,  is  but  a  part  of  that 
vivid  imagery  in  which  Isaiah  clothed  his  message  of  promise  and  as- 
surance, and  reveals  the  depth  and  strength  of  the  prophet's  faith.  It 
was  a  magnificent  declaration  of  the  eternal  truth  that  Israel's  Holy 
One  would  ever  protect  his  trusting  people  from  the  strongest,  most 
terrifying  of  human  foes. 

IV.  The  Nature  of  the  Deliverance.  The  biblical  narrative,  sup- 
plemented by  the  tradition  of  Herodotus,  suggests  the  nature  of  the 
ultimate  deliverance.  When  Sennacherib's  emissary  returned,  he 
found  that  the  Assyrian  king  was  already  on  the  march  to  attack  Tir- 
hakah,  the  Ethiopian  king.  Near  Pelusium,  on  the  borders  of  Egypt, 
Sennacherib  either  met  with  defeat,  or,  as  seems  more  probable  in  the 
light  of  later  tradition,  his  army  was  overtaken  by  one  of  the  pestilences 
which  frequently  rage  along  the  low-lying  southeastern  shores  of  the 
Mediterranean.  Hence  he  was  obliged  to  beat  a  hasty  retreat.  The 
absence  of  a  detailed  account  of  this  campaign  in  the  Assyrian  records 
is  in  itself  evidence  that  it  resulted  disastrously.  Although  Egypt  was 
not  conquered  until  the  reign  of  his  successor  Esarhaddon,  Sennacherib 
nevertheless  continued  to  maintain  his  rule  over  the  states  of  Palestine; 
but  Jerusalem,  through  the  enlightened  patriotism  of  Isaiah,  remained 
intact  through  another  century  of  important  social  and  religious  de- 
velopment. 

V.  Isaiah's  Work  as  Reformer,  Statesman  and  Theologian, 
Isaiah's  loyalty  to  his  race  as  well  as  to  his  God,  in  whose  service  he 
labored,  compelled  him  to  take  up,  especially  in  his  earlier  days,  the 
thankless  task  of  a  social  reformer.  Fearlessly  he  attacked  the  crimes 
of  oppression,  judicial  injustice,  monopoly,  sophistry,  and  social  im- 
morality, especially  of  those  high  in  authority  and  public  esteem,  and 
faithfully  pointed  out  the  inevitable  consequences  of  these  deadly  evils. 

By  modern  students  Isaiah  is  rightly  recognized  as  the  greatest  states- 
man of  Judah's  history.  While  he  was  the  most  versatile  of  all  the 
prophets,  it  was  also  on  his  work  as  a  divinely  gifted  statesman  that  his 
exalted  reputation  with  later  generations  chiefly  rested.    Through  re- 

179 


JERUSALEM'S  DELIVERANCE 

peated  crises  he  offered  counsels  which,  if  followed,  would  have  brought 
peace  and  comparative  prosperity  to  little  Judah.  He  possessed  in  full 
measure  the  essential  quality  of  being  able  to  adapt  his  counsel  to  the 
changing  conditions  of  his  day.  Thus,  for  example,  in  735  B.C.,  he 
bitterly  opposed  any  alliance  with  Assyria;  but  when  once  an  alliance 
had  been  made,  he  was  equally  strenuous  in  maintaining  that  its  terms 
be  faithfully  kept.  The  result  was  that  between  the  years  712  and  701 
B.C.,  his  energies  were  devoted  to  persuading  the  politicians  of  Judah 
not  to  rebel.  At  the  later  crisis,  however,  of  690  B.C.,  when  Sennacherib's 
demands  were  clearly  unjust,  he  advised  Hezekiah  to  refuse  to  comply 
with  them  and  to  bid  defiance  to  the  Assyrians. 

Isaiah's  statesmanship  was  of  a  practical,  abiding  quality,  primarily 
because  it  was  based  on  the  principles  of  impartial  justice,  and  rose 
above  party  spirit  and  strife.  He  was  hampered  by  no  racial  prej- 
udices, for  he  was  inspired  by  a  broad,  deep  faith  in  a  righteous  and 
omnipotent  Ruler,  not  only  of  Judah,  but  of  the  universe.  During  most 
of  his  life  Isaiah  was  directly  opposed  to  the  prevailing  public  opinion 
and  to  what  was  popularly  interpreted  as  Judah's  best  interests;  and 
yet  no  one  in  the  light  of  events  can  doubt  that  he  was  the  sanest,  the 
truest  patriot  of  his  age.  For  the  sake  of  his  nation,  he  was  ready  not 
only  to  go  barefoot,  clad  in  his  garb  of  a  captive,  through  the  cold  Judean 
winters,  but  also  to  court  inevitable  unpopularity  and  bitter  opposition 
in  condemning  the  mistakes  of  Judah's  leaders  and  the  popular  crime? 
which  endangered  the  life  of  his  nation.  He  stands,  therefore,  before  all 
ages  and  races  as  an  example  of  that  noblest  type  of  patriotism  which 
hesitates  not  to  face  squarely  unpalatable  facts,  to  challenge  injustice 
and  corruption  in  high  places,  to  labor  unceasingly  for  the  realization  of 
God's  will  and  thus  in  the  end  to  save  and  upbuild  a  nation. 

Isaiah  was  pre-eminently  a  prophet  of  action  rather  than  a  theologian. 
Unlike  Hosea,  he  made  no  great  original  contributions  which  revolu- 
tionized Israel's  faith;  and  yet  in  his  initial  vision  and  throughout  all 
his  Hfe-work  he  placed  his  conception  of  Jehovah  as  the  righteous  and 
majestic  king  so  prominently  in  the  forefront  that  it  became  a  new  and 
transforming  force  in  Israel's  life  and  thought.  While  transcendent, 
the  God  of  Isaiah's  faith  was  personally  interested  and  active  in  all 
human  affairs.  He  was  a  God  who  demanded  ceremonial  cleanliness 
in  the  details  of  worship,  but,  above  all,  righteousness  in  the  life  and 
thoughts  and  deeds  of  individuals  and  classes.  Isaiah's  teachings  took 
a  deep  hold  upon  his  race  because  he  proclaimed  them  by  his  own  char- 
acter and  deeds,  as  well  as  by  word  of  mouth.     In  throwing  himself 

180 


ISAIAH'S  WORK  AS  REFORMER 

actively  and  effectively  into  the  varied  life  of  his  day,  he  demonstrated 
that  to  be  loyal  to  Jehovah  was  to  be  a  patriotic  citizen  of  Judah,  as  well 
as  of  the  larger  Kingdom  of  God. 


§  LXXX.     THE  REACTION  UNDER  MANASSEH  AND  THE  DE- 
CLINE OF  ASSYRIA 

Manasseh  was  twelve  years  old  when  he  began  to  reign,  J^|^®*- 
and  he  reigned  fifty-five  years  in  Jerusalem ;  and  his  moth-  sym- 
er*s  name  was  Hephzibah.    And  he  did  that  which  displeased  ^nlf 
Jehovah,  according  to  the  abominable  practices  of  the  nations  cu^its_ 
whom  Jehovah  cast  out  before  the  Israelites.     For  he  built  duced 
again  the  high  places  which  Hezekiah  his  father  had  de-  ^l^eh 
stroyed,  and  he  erected  altars  for  Baal  and  made  an  asherah,  ^y  k. 
as  Ahab  king  of  Israel  had  done,  and  worshipped  all  the  host 
of  heaven  and  served  them.     And  he  built  altars  in  the  temple 
of  Jehovah,  of  which  Jehovah  said.  In  Jerusalem  will  I  put 
my  name.     And  he  built  altars  for  all  the  host  of  heaven 
in  the  two  courts  of  the  temple  of  Jehovah.     And  he  made 
his  son  to  pass  through  the  fire  and  practised  augury  and 
witchcraft  and  appointed  mediums  and  wizards;    he  did 
much  evil  in  the  sight  of  Jehovah  to  provoke  him  to  anger. 

And  he  set  the  graven  image  of  an  asherah,  that  he  had  2.Dese- 
made,  in  the  temple  of  which  Jehovah  said  to  David  and  to  ofthe"^ 
Solomon  his  son.  In  this  house  and  in  Jerusalem,  which  I  Jf.^.P^® 
have  chosen  out  of  all  the  tribes  of  Israel,  will  I  put  my  name 
forever,  and  I  will  not  cause  the  feet  of  Israel  to  wander  any 
more  out  of  the  land  which  I  gave  their  fathers,  if  only  they 
will  faithfully  do  as  I  have  commanded  them,  and  according 
to  all  the  law  that  my  servant  Moses  commanded  them. 
But  they  did  not  hearken,  and  Manasseh  seduced  them  to 
do  more  evil  than  did  the  nations  which  Jehovah  destroyed 
before  the  Israelites. 

And  Jehovah  spoke  by  his  servants  the  prophets,  saying,  3.  An- 
Because  Manasseh  king  of  Judah  hath  done  these  abomina-  SiTnTS 
tions,  and  hath  done  more  wickedly  than  all  that  the  Amorites  ^he^.^ 
have  done,  who  were  before  him,  and  hath  made  Judah  also  captiv- 
sin  with  his  idols;   therefore  thus  saith  Jehovah  the  God  of  j^dah 
Israel,  I  am  now  about  to  bring  such  evil  on  Jerusalem  and  ('"  "> 

181 


-22J 


THE  REACTION  UNDER  MANASSEH 

Judah,  that  whoever  heareth  of  it,  both  his  ears  shall  tingle. 
And  I  will  stretch  over  Jerusalem  the  measuring  line,  as 
over  Samaria,  and  the  plummet,  as  over  the  house  of  Ahab, 
and  I  will  wipe  Jerusalem  as  a  man  wipeth  a  dish,  wiping 
and  turning  it  upside  down.  And  I  will  cast  off  the  rem- 
nant of  mine  inheritance  and  deliver  them  into  the  hand  of 
their  enemies,  that  they  may  become  a  prey  and  a  spoil  to  all 
their  enemies,  because  they  have  done  that  which  is  displeas- 
ing to  me,  and  have  provoked  me  to  anger,  since  the  day 
their  fathers  came  forth  from  Egypt,  even  to  the  present. 

Moreover  Manasseh  shed  much  innocent  blood  until  he 
had  filled  Jerusalem  from  one  end  to  the  other,  besides  his 
sin  with  which  he  made  Judah  sin,  in  doing  that  which  dis- 
pleased Jehovah. 

Now  the  other  acts  of  Manasseh  and  all  that  he  did,  and 
his  sin  that  he  committed,  are  they  not  recorded  in  the 
Chronicles  of  the  Kings  of  Judah?  And  Manasseh  slept 
with  his  fathers  and  was  buried  in  the  garden  of  his  own 
palace,  in  the  garden  of  Uzza;  and  Amon  his  son  became 
king  in  his  place. 

Amon  was  twenty-two  years  old  when  he  began  to  reign, 
and  he  reigned  two  years  in  Jerusalem;  and  his  mother's 
name  was  MeshuUemeth  the  daughter  of  Haruz  of  Jotbah. 
And  he  did  that  which  displeased  Jehovah,  as  did  Manasseh 
his  father.  And  he  walked  in  all  the  way  in  which  his  father 
had  walked  and  served  the  idols  that  his  father  served,  and 
worshipped  them,  and  he  forsook  Jehovah,  the  God  of  his 
fathers,  and  walked  not  in  the  way  of  Jehovah. 

And  the  servants  of  Amon  conspired  against  him  and  put 
the  king  to  death  in  his  palace.  But  the  people  of  the  land 
slew  all  who  had  conspired  against  Amon ;  and  the  people  of 
the  land  made  Josiah  his  son  king  in  his  place.  Now  the 
other  acts  of  Amon  which  he  did,  are  they  not  recorded  in 
the  Chronicles  of  the  Kings  of  Judah?  And  he  was  buried 
in  his  sepulchre  in  the  garden  of  Uzza;  and  Josiah  his  son 
became  king  in  his  place. 


182 


(Na. 


THE  REACTION  UNDER  MANASSEH 


THE  VISION  OF  NAHUM  THE  ELKOSHITE 

Came  he  not  forth'  from  thee  8.  Je- 

Who  planned  evil  against  Jehovah,  ^°^f^'« 

Who  counselled  villany?  Son  of" 

Thus  hath  Jehovah  given  command  concerning  thee :       Assyria 
Thy  name  shall  no  longer  be  remembered ; 
From  the  house  of  thy  God  will  I  cut  off  idol  and  molten 

image, 
I  will  make  thy  grave  a  stench. 

He  that  breaketh  in  pieces  has  come  up  against  thee.       9  The 
Keep  careful  watch !  Jf^**^" 

Guard  the  way !  (2 1) 

Gird  up  the  loins! 
Gather  all  thy  strength ! 

The  shield  of  his  heroes  is  colored  red ; 

The  warriors  are  clad  in  scarlet ; 

The  steel  of  the  chariots  gleams  like  fire ; 

In  the  day  of  preparation  the  horses  are  prancing. 

On  the  streets  the  chariots  rattle ; 

They  go  galloping  across  the  squares. 

Their  appearance  is  like  torches. 
Like  lightning  they  dart  to  and  fro. 
He  musters  his  nobles. 
They  succeed  in  their  onset. 
They  rush  to  the  wall. 
They  set  up  the  covering. 

The  water-gates  are  opened,  12.  The 

And  the  palace  goes  down  in  ruins.  ^^^J^^j- 

The  queen  is  uncovered,  she  is  carried  off,  Nine- 

And  her  maids  moan  like  doves,  J®?) 

They  are  beating  upon  their  breasts. 
But  Nineveh  is  like  a  pool  of  water. 
Her  waters  are  flowing  away. 
Stand,  stand  [one  cries],  but  not  one  turns  back. 

183 


THE  REACTION  UNDER  MANASSEH 

Loot  the  silver,  loot  the  gold ; 

For  there  is  no  end  to  the  store, 

The  wealth  of  all  precious  things. 

She  is  empty  and  desolate  and  waste ! 

The  heart  faints,  the  knees  smite  together, 

Anguish  is  in  all  loins. 

And  the  faces  of  all  are  flushed. 


Where  is  the  den  of  the  lions. 

The  lair  of  the  young  lions. 

Where  the  lion  was  wont  to  withdraw. 

The  whelps  also  with  none  to  startle  them? 

The  lion  tore  in  pieces  enough  for  his  whelps, 

And  strangled  for  his  mates. 

He  filled  his  caves  with  prey, 

And  his  lairs  with  plunder. 

Behold,  I  am  against  thee,  is  the  oracle  of  Jehovah  of 

hosts. 
And  I  will  burn  thy  dwelling  in  smoke. 
The  sword  shall  devour  thy  young  lions. 
Yea,  I  will  cut  off  thy  prey  from  the  earth. 
The   voice    of    thy    messengers    shall    be    heard   no 

more. 

Woe  to  the  bloody  city. 
Full  of  lies  and  plunder ; 
There  is  no  limit  to  the  spoil! 
The  noise  of  the  whip  and  of  rattling  wheels  I 
The  prancing  horses  and  bounding  chariots. 
The  horseman,  charging  with  flashing  sword  and  glit- 
tering spear! 
Many  are  the  slain  and  the  dead  are  in  heaps, 
And  there  are  corpses  without  number; 
They  stumble  over  the  bodies ! 
It  is  because  of  the  many  crimes  of  the  harlot, 
The  alluring  mistress  of  magic. 
She  who  hath  sold  nations  through  her  harlotries. 
And  peoples  through  her  black  art. 

184 


THE  REACTION  UNDER  MANASSEH 

Behold,  I  am  against  thee,  is  the  oracle  of  Jehovah  of  17.  Db- 
hosts;  Kf 

Yea,  I  will  uncover  thy  skirts  before  thy  face,  ^y^j^of 

For  I  will  show  the  nations  thy  nakedness,  SatioL 

And  the  kingdoms  thy  disgrace.  ^'  '^ 

And  I  will  cast  loathsome  filth  upon  thee. 
And  make  thee  vile,  and  set  thee  up  as  a  gazing  stock. 
And  all  who  look  upon  thee  shall  flee  from  thee. 
And  say,  *  Nineveh  is  wasted ;  who  will  bewail  her? 
Whence  shall  I  seek  comfort  for  thee?' 

Are  you  better  than  No-ammon  [Thebes],  is.  par 

Which  lay  in  the  midst  of  the  streams,  f^min- 

With  waters  around  about  her,  (»•  9) 

Whose  bulwark  was  the  sea. 

Whose  wall  was  the  waters? 

Her  strength  was  Ethiopia  and  Egypt, 

And  Put,  with  countless  people. 

The  Libyans  also  were  her  support. 

But  she  also  was  carried  away,  she  went  into  captivity ;  ig.Ripe 

Her  little  ones  also  were  dashed  to  pieces  at  the  head  of  every  ^°Jg^J^' 

street ;  (io-% 

They  cast  lots  for  her  honored  men,  while  all  her  great  ones 

were  bound  in  fetters. 
So  too,  thou  shalt  become  drunken,  thou  shalt  be  overcome. 
Thou  also  shalt  seek  a  refuge  from  before  thine  enemy. 
All  thy  fortresses  shall  be  like  fig  trees,  thy  people  like  the 

first-ripe  fruit; 
If  they  are  shaken  they  drop  into  the  mouth  of  the  eater. 
See,  thy  people  are  women;  fire  has  consumed  thy  defences; 
The  gates  of  thy  land  are  wide  open  to  thine  enemies. 

Draw  thy  water  for  the  siege,  strengthen  thy  fortresses ;         20.  The 
Go  to  the  clay  pits  and  tread  the  clay;   take  up  the  brick  Jj^;^*^ 

moulds.  sistance 

There  the  fire  will  consume  thee,  the  sword  will  cut  thee 

down; 
It  will  devour  thee,  though  thou  increase  thyself  like  the 

devouring  worm  or  a  swarm  of  locusts. 

185 


(14-17) 


THE  REACTION  UNDER  MANASSEH 

Make  thy  merchants  more  than  the  stars  of  heaven, 

Thy  watchmen  as  the  locusts  and  thy  scribes  as  the  grass- 
hoppers, 

Which  swarm  in  the  hedges  on  a  cold  day, 

But  when  the  sun  shines  they  fly  away  and  their  place  is 
unknown. 

21.        Woe  to  thee!  Thy  shepherds  slumber;  thy  nobles  are  sleep- 
Fatal  ino-' 

weak-  ^"b  f 

FiTre-    ^^y  people  are  scattered  on  the  mountains,  and  there  is  no 

veaied  oue  to  assemble  them, 

0«-").     There  is  no  healing  for  thy  hurt ;  thy  wound  is  fatal. 

All  who  hear  the  news  about  thee  clap  their  hands  over  thee. 
For  upon  whom  hath  thy  wickedness  not  fallen  continually? 

I.  Causes  of  the  Religious  Reaction  under   Manasseh.    The 

record  of  Isaiah's  work  closes  with  the  account  of  his  great  triumph  In 
dehvering  Jerusalem.  A  very  late  tradition  states  that  he  died  the  death 
of  a  martyr.  Whether  this  statement  is  historical  or  not,  it  is  certain 
that  with  the  accession  of  Manasseh,  about  686  B.C.,  a  heathen  reaction 
swept  over  Judah  which  for  a  time  appears  to  have  undone  almost  all 
that  the  great  prophets  had  accomplished. 

The  causes  of  this  reaction  are  not  stated,  but  must  be  inferred  from 
the  historical  situation.  Tradition  assigns  to  Manasseh  a  reign  of 
fifty-five  years.  In  any  case  he  must  have  been  exceedingly  young  when 
he  came  to  the  throne  and  therefore  still  under  the  influence  of  the 
women  of  the  harem.  Against  this  potent  class  in  the  court  the  great 
Isaiah  had  uttered  his  bitterest  denunciations,  and  it  is  probable  that 
through  the  young  Manasseh  their  resentment  at  last  found  practical 
expression.  Throughout  this  period  the  women  especially  figure  as  the 
devotees  of  the  old  Canaanite  superstitions  which  still  flourished  in 
Judah.  They  also  resorted  to  the  sorcerers,  magicians  and  necromancers. 
Throughout  the  kingdom  the  mass  of  the  people  clung  to  the  older  cults 
and  objects  of  worship  which  Hezekiah,  under  the  influence  of  Isaiah, 
had  either  sought  to  destroy  or  else  had  placed  under  the  ban. 

By  the  conservatives  of  the  realm,  the  king's  ruthless  destruction  of 
the  brazen  serpent,  associated  by  tradition  with  Moses,  was  doubtless 
felt  to  be  an  act  of  impious  sacrilege.  Isaiah  and  Micah,  in  discoun- 
tenancing the  ceremonial  forms  of  worship  observed  in  connection  with 
the  temple  at  Jerusalem  and  other  shrines  throughout  the  land,  were 

186 


CAUSES  OF  THE   RELIGIOUS  REACTION 

undoubtedly  regarded  by  the  majority  of  the  people  as  heretics  and 
iconoclasts.  Their  austere  demands  of  justice  and  mercy  were  repul- 
sive to  the  corrupt  leaders  of  the  nation.  Their  new  and  exalted  con- 
ceptions of  Jehovah  were  beyond  the  comprehension  of  the  majority  of 
the  people. 

During  the  long  period  of  peace,  which  followed  under  the  rule  of 
Assyria,  Assyrian  fashions,  traditions  and  religious  ideals  permeated 
Judah  and  were  no  longer  regarded  with  the  hatred  and  suspicion  of 
the  earlier  days.  These  various  powerful  influences  conspired  to  bring 
about  a  great  reaction  which,  under  the  patronage  of  the  king  and  court, 
threatened  to  obliterate  all  that  the  great  prophets  of  the  Assyrian  period 
had  accomplished. 

II.  The  Real  Nature  of  the  Reaction.  In  the  light  of  the  narrative 
in  Kings,  the  reform  sermons  of  Zephaniah  and  Jeremiah  and  the  ac- 
count of  Josiah's  reformation,  it  is  possible  to  gain  a  very  definite  idea 
of  the  real  nature  of  this  reaction.  It  was  rooted  in  that  large  substratum 
of  old  Semitic  heathenism  which  lay,  even  at  this  enlightened  period, 
only  a  short  distance  below  the  surface  of  Israel's  national  religion. 
Most  of  the  ceremonial  institutions  in  use  in  the  worship  of  Jehovah  were 
of  Canaanite  origin.  These  and  the  traditions  which  were  still  cherished 
at  the  ancient  high  places,  reconsecrated  to  Jehovah,  fostered  the  prim- 
itive superstitions.  It  was  exceedingly  easy,  therefore,  for  the  people 
to  revert  to  the  worship  of  the  local  baals.  Human  sacrifice  was  also 
such  a  firmly  fixed  Semitic  institution  that  the  preaching  of  the  prophets 
and  the  growing  enlightenment  of  the  nation  had  not  sufficed  to  stamp  it 
out  completely. 

The  narrative  of  Kings  and  the  sermons  of  the  contemporary  prophets 
refer  repeatedly  to  the  worship  of  the  sun  and  moon  and  heavenly  bodies. 
These  are  clearly  the  Babylonian  deities  worshipped  by  the  Assyrians: 
Shamash,  the  sun  god;  Sin,  the  moon  god,  and  the  other  Semitic  deities 
associated  in  the  Babylonian  theogony  with  the  different  planets.  It 
is  not  probable  that  Manasseh,  in  setting  up  in  the  temple  of  Jehovah 
itself  an  asherah,  or  sacred  pole,  and  horses  dedicated  to  the  sun,  in- 
tended to  overthrow  the  worship  of  Jehovah  as  the  chief  god  of  his  nation. 
Rather  he  was  simply  recognizing  the  old  popular  forms  of  worship  and 
paying,  as  he  thought,  proper  homage  to  the  deities  of  his  conquerors. 
In  the  popular  mind  such  a  blending  of  cults  did  not  seem  inconsistent. 

Manasseh's  long  and  peaceful  reign  lent  support  to  the  popular  belief 
that  he  was  a  true  conserver  of  the  faith.  His  son  Amon,  who  reigned 
but  two  ymrsi,  ioilowed  the  religious  policy  of  his  father.    His  death 

187 


THE  REACTION  UNDER  MANASSEH 

was  apparently  due  to  a  court  conspiracy,  but  his  son  Josiah  was  quickly 
placed  on  the  throne  by  the  people,  and  the  conspirators  were  slain. 

III.  The  Prophetic  Party.  The  tradition  in  Kings,  confirmed  by 
the  statement  of  Jeremiah  (2^°),  that  many  of  the  prophets  of  Jehovah 
were  put  to  death  by  Manasseh,  is  probably  historical.  No  true  prophet 
could  witness  such  a  religious  reaction  as  that  instituted  by  Manasseh 
and  remain  silent.  But  to  protest  was  to  attack  the  policy  of  the  king, 
and  in  those  days,  when  the  contest  between  Jehovahism  and  heathenism 
was  so  intense,  such  an  attack  would  be  regarded  as  treason.  At  this 
time  also  the  people,  the  natural  supporters  of  their  champions  the  proph- 
ets, favored  Manasseh' s  policy,  so  that  the  prophets  stood  alone.  Though 
silenced  in  public,  the  men  who  had  accepted  the  lofty  prophetic  inter- 
pretation of  religion  were  not  faithless  to  the  trust  which  Isaiah  had 
placed  in  them.  The  testimony  bound  up  with  his  disciples  was  pre- 
served and  later  became  a  potent  force  in  Judah's  history.  Probably 
during  this  reactionary  reign  the  important  sermons  of  Amos,  Hosea, 
Isaiah  and  Micah  were  collected  and  edited. 

It  would  appear  that  at  this  time  the  early  prophetic  histories  of 
Northern  and  Southern  Israel  were  combined  in  one  continuous  nar- 
rative, supplemented  by  later  traditions,  such  as  the  story  of  the  flood, 
which  had  been  derived  from  the  Babylonians  and  later  naturalized  in 
Judah.  Possibly  at  this  time  also  the  foundations  were  laid  for  that  re- 
vision and  expansion  of  the  older  laws  which  embodied  the  new  and 
nobler  principles  of  the  prophets,  and  which  aimed  to  correct  the  evils 
first  glaringly  apparent  during  the  reactionary  reign  of  Manasseh.  The 
remarkable  outburst  of  prophetic  activity  during  the  reign  of  Josiah 
at  least  indicates  that  during  the  preceding  period  the  disciples  of  Isaiah 
were  lacking  neither  in  faith  nor  activity. 

IV.  Events  in  the  Assyrian  Empire.  It  was  during  the  reign  of 
Manasseh  that  the  Assyrian  empire  enjoyed  its  brilliant  Indian  summer. 
In  680  B.C.  Esarhaddon,  one  of  the  ablest  and  most  energetic  Assyrian 
rulers,  came  to  the  throne.  He  not  only  succeeded  in  preserving  the 
integrity  of  the  great  empire  but  also  realized  the  ambition  of  his  father 
Sennacherib  in  conquering  Egypt.  He  was  a  devoted  patron  and  student 
of  the  old  Babylonian  literature  and  doubtless  inspired  in  his  son,  who 
succeeded  him  in  668  B.C.,  those  instincts  which  made  Ashurbanipal's 
reign  the  golden  era  in  the  literary  life  of  the  Assyrian  people.  In  the 
great  library  which  he  reared  at  Nineveh,  this  remarkable  ruler  placed 
copies  of  all  that  was  best  in  the  ancient  Babylonian  writings,  and  from 
this  library  have  come  the  great  majority  of  the  historical  and  religious 

188 


EVENTS  IN  THE  ASSYRIAN  EMPIRE 

inscriptions  which  to-day  reveal  the  history  and  hfe  of  the  ancient  East. 
During  his  reign  of  forty-two  years  (until  626  B.C.)  Assyria  maintained 
its  control  over  southwestern  Asia  and  Egypt. 

For  a  quarter  of  a  century  the  Ethiopian  king,  Tirhakah,  persistently, 
but  fruitlessly,  contested  the  Assyrian  rule  in  Egypt.  At  last,  about  660 
B.C.,  Thebes,  the  ancient  northern  capital,  was  completely  destroyed, 
and  Ashurbanipal  ruled  almost  without  opposition  from  the  Taurus 
Mountains  in  the  north  to  the  upper  Nile  in  the  south.  Manasseh  is 
mentioned  but  twice  in  the  Assyrian  inscriptions:  once  as  one  of  the 
kings  of  the  Hittite  country  who  provided  timber  for  the  great  armory 
which  Esarhaddon  built  at  Nineveh,  and  later  as  furnishing  contingents 
to  the  Assyrians  in  their  campaigns  against  Egypt.  Of  the  rebellion  and 
subsequent  repentance  of  Manasseh  recounted  by  the  author  of  Chroni- 
cles, there  is  no  evidence  either  in  the  older  biblical  sources  or  in  the 
Assyrian  annals.  Rather,  Judah  and  the  other  states  of  Palestine 
prospered  during  this  period  because  they  had  learned  to  submit  un- 
resistingly to  Assyria's  rule. 

V.  The  Decline  of  Assyria.  With  the  death  of  Ashurbanipal,  in 
626  B.C.,  began  the  rapid  decline  of  Assyria.  The  inherent  weakness 
of  the  great  empire  was  apparent  even  during  the  reign  of  Ashurbanipal, 
who  maintained  its  prestige  chiefly  by  his  own  personal  energy  and 
ability.  The  middle  class,  the  real  Assyrian  people,  had  long  since 
ceased  to  exercise  any  important  influence.  The  authority  of  the  king 
was  in  the  hands  of  a  large  official  class  and  was  maintained  by  a  vast 
army  made  up  of  hired  mercenaries.  National  patriotism  had  van- 
ished and  the  empire  was  ruled  in  the  interests  of  a  small  favored  class. 
The  result  was  that  when  Assyria  fell  under  the  control  of  the  incom- 
petent successors  of  Ashurbanipal,  its  weakness  suddenly  became  ap- 
parent to  the  outside  world.  At  the  same  time  great  hordes  of  invaders 
from  the  north  attacked  the  empire  in  the  west  and  east,  so  that 
Assyria  soon  lost  its  western  provinces.  About  606  B.C.,  before  the 
united  attack  of  these  northern  forces  and  the  Chaldeans,  Nineveh, 
the  proud  mistress  of  southwestern  Asia,  fell,  never  again  to  rise. 

VI.  The  Date  and  Theme  of  Nahum*s  Prophecy.  The  stirring 
prophecy  of  Nahum  furnishes  a  fitting  conclusion  to  the  Assyrian  period 
of  Judah's  history.  The  date  of  the  prophecy  is  somewhere  between 
the  final  fall  of  Thebes,  about  660  B.C.,  which  is  referred  to  in  ^^,  and 
the  final  destruction  of  Nineveh  in  607-6  B.C.  The  references  to  Nineveh 
in  the  prophecy  favor  the  conclusion  that  its  fall  was  not  far  distant,  al- 
though not  yet  an  accomplished  fact.     The  death  of  Ashurbanipal  and 

189 


THE  REACTION  UNDER  MANASSEH 

the  attacks  of  the  northern  hordes,  about  the  year  626  B.C.,  during  which 
Assyria  still  loomed  large  on  Judah's  horizon,  furnish,  on  the  whole,  the 
most  probable  date  for  this  dramatic  poem. 

Of  Nahum  himself  nothing  is  known.  Probably  his  native  town 
Elkosh  was  one  of  the  small  and  otherwise  unknown  villages  of  Judah; 
for  his  point  of  view  is  Judean,  although  he  makes  no  direct  reference 
in  the  prophecy  to  his  native  land.  The  prophecy  is  really  a  song  of 
triumph  over  the  approaching  fall  of  Judah's  ancient  foe,  Nineveh.  In 
powerful  imagery  he  pictures  the  guilt  of  the  capital,  the  bloody  spoils 
stored  in  its  midst,  and  the  justice  of  the  divine  judgment  which  is  now 
about  to  overtake  it.  He  also  portrays  vividly  the  advance  of  the  in- 
vincible foes,  the  consternation  of  the  defenders,  and  the  indifference  and 
incapacity  of  those  to  whom  the  king  of  Nineveh  turns  for  help.  In 
conclusion  he  voices  the  taunt  song  which  will  rise  from  the  lips  of  the 
many  peoples  who  have  been  ground  down  under  the  iron  heel  of  As- 
syria, when  at  last  shall  come  the  glad  news:  "Nineveh  the  mighty  has 
fallen." 

VII.  The  Object  of  Nahum's  Prophecy.  The  little  prophecy  of 
Nahum  has  been  supplemented  by  a  later  editor  who  has  added,  as  an 
introduction,  an  alphabetical  psalm  describing  Jehovah's  justice  in 
punishing  his  enemies.  The  editor  has  also  further  supplemented  this 
by  words  of  consolation  and  promise,  especially  adapted  to  the  point  of 
view  and  needs  of  the  post-exilic  community  in  which  he  lived;  but  the 
original  prophecy  evidently  said  nothing  regarding  the  fortunes  of  pre- 
exilic  Judah.  It  is  clear,  however,  that  Nahum  had  in  mind  the  needs 
of  his  fellow-countrymen.  His  object  was  threefold:  (1)  to  illustrate 
by  the  course  of  human  history  Jehovah's  just  rule  in  the  universe,  (2) 
to  point  out  the  inevitable  fate  destined  sooner  or  later  to  overtake  every 
nation  which  forsook  the  universal  laws  of  justice  and  mercy,  and  (3)  to 
bring  a  message  of  consolation  and  encouragement  to  the  people  of 
Judah,  who  for  more  than  a  century  had  suffered  bitter  wrongs  at  the 
hands  of  the  Assyrians. 

VIII.  The  Great  Teachings  of  the  Prophets  of  the  Assyrian 
Period.  In  the  perspective  of  history  it  is  clear  that  Assyria,  under 
divine  direction,  performed  a  great  service  for  the  people  of  Judah, 
as  well  as  of  Northern  Israel,  by  opening  the  eyes  of  their  spiritual  guides 
to  certain  fundamental  religious  truths.  In  the  light  of  their  vision 
of  Jehovah  as  the  just,  majestic,  holy  and  loving  Ruler  of  the  universe, 
the  uncertainty,  the  anxiety  and  the  stress  and  struggle  which  had  char- 
acterized the  heathen  cults  and  Israel's  early  religion  disappeared,  and 

190 


GREAT  TEACHINGS  OF  THE  PROPHETS 

instead,  prophets  like  Isaiah  proclaimed,  and  exemplified  in  their  lives, 
a  faith  which  brought  to  the  believer  strength,  security  and  peace. 
Religion  was  defined  not  as  something  apart  from  life,  but  as  the  central 
factor  in  the  life  of  society  and  of  the  individual.  Man's  whole  duty 
was  shown  to  be,  both  in  public  and  in  private,  "  to  act  justly,  to  love 
mercy  and  to  walk  humbly  before  his  God."  Thus,  at  last,  religion 
and  ethics  were  completely  blended.  The  task  of  the  next  generation 
was  to  impress  these  fundamental  principles  upon  the  popular  con- 
science, to  incorporate  them  in  the  legal  codes,  and  to  render  them  effec- 
tive in  the  life  of  the  individual  and  state. 


1§1 


THE  LAST  HALF  CENTURY  OF  JUDAH'S  HISTORY 

§  LXXXI.     ZEPHANIAH'S  REFORM  SERMONS 

Josiah  was  eight  years  old  when  he  began  to  reign,  and 
he  reigned  thirty-one  years  in  Jerusalem ;  and  his  mother's 
name  was  Jedidah  the  daughter  of  Adaiah  of  Bozkath. 
And  he  did  that  which  pleased  Jehovah  and  walked  in  all 
the  way  of  David  his  father  and  turned  not  aside  to  the  right 
or  to  the  left. 

THE  WORD  OF  JEHOVAH  WHICH  CAME  TO  ZEPHA- 

NIAH 

2.  In-  Bow  before  the  Lord  Jehovah,  for  near  is  the  day  of  Jehovah, 
troduc-  Yox  Jehovah  hath  prepared  a  sacrifice,  he  hath  sanctified 
(Zeph.  his  guests. 

I  will  completely  take  away  everything  from  off  the  face  of 

the  earth,  is  the  oracle  of  Jehovah. 
I  will  take  away  man  and  beast,  the  birds  of  the  heavens  and 

the  fish  of  the  sea, 
I  will  cause  the  wicked  to  stumble,  and  I  will  cut  off  mankind 

from  the  face  of  the  earth, 

4^Upon  And  I  will  stretch  out  my  hand  over  Judah  and  all  the  in- 
habitants of  Jerusalem, 
And  I  will  cut  from  this  place  the  surviving  Baalism  and 

the  name  of  the  heathen  priestlings, 
And  those  who  worship  on  the  housetops  the  host  of  heaven. 
And  those  worshippers  of  Jehovah  who  also  pay  homage  to 

Milcom, 
And  those  who  turn  back  from  following  Jehovah, 
And  those  who  do  not  seek  Jehovah  nor  strive  to  find  him. 

192 


ZEPHANIAH'S  REFORM  SERMONS 

And  I  will  punish  the  officers  and  the  royal  princes,  s.upon 

And  all  those  who  clothe  themselves  in  foreign  apparel,  J^^^h- 

And  I  will  punish  all  who  leap  over  the  threshold,  Jess  ^^ 

Who  fill  the  house  of  their  lord  with  violence  and  deceit.  (^ »" 

Hark!   a  cry  from  the  Fish  Gate,  and  a  wailing  from  the  6. upon 
New  Quarter,  tJS,, 

And  a  great  din  from  the  hills  and  a  wailing  from  the  in-  seif- 
habitants  of  the  Makhtesh,  led^* 

For  all  the  merchants  are  destroyed,  all  those  laden  with  chlnta 
money  are  cut  off.  ('" ") 

And  I  will  search  Jerusalem  with  a  lamp,  and  I  will  punish 
those  who  are  at  ease. 

Who  are  thickened  upon  their  lees,  who  are  saying  to  them- 
selves, 

Jehovah  brings  neither  prosperity  nor  calamity. 

Their  wealth  shall  become  a  prey  and  their  houses  a  deso- 
lation. 

Near  is  the  day  of  Jehovah !  near  and  rapidly  approach-  7.  Na- 
ing!  je-^°^ 

Near  is  the  bitter  day  of  Jehovah,  and  strong  men  will  then  ^ly^^t^ 
cry  out ;  iudg- 

That  day  is  a  day  of  wrath,  a  day  of  trouble  and  distress,       ^^^ 

A  day  of  destruction  and  desolation,  a  day  of  darkness  and 
gloom, 

A  day  of  clouds  and  thick  darkness,  a  day  of  the  trumpet  and 
battle-cry. 

Against  the  fortified  cities  and   against   the   high   battle- 
ments. 

And  I  will  bring  distress  upon  men,  and  they  shall  walk  as 
the  blind. 

And  their  blood  shall  be  poured  out  as  dust,  and  their  flesh 
as  dung. 

Neither  their  silver  nor  their  gold  will  be  able  to  deliver 
them. 

For  in  the  day  of  the  wrath  of  Jehovah  and  in  the  fire  of  his 
jealousy  the  whole  earth  shall  be  devoured. 

For  he  will  make  an  end,  yea,  a  speedy  end  of  all  the  inhabi- 
tants of  the  earth. 

193 


ZEPHANIAH'S  REFORM  SERMONS 

8.  Be  ashamed  within  yourselves,  yea,  be  ashamed, 
Se™"     Before  ye  become  as  the  drifting  chaff, 

f^th  in  Before  the  day  of  Jehovah  comes  upon  you, 

hovah     Before  the  day  of  Jehovah's  wrath  comes  upon  you. 

wuFde-   Seek  Jehovah  all  ye  meek  of  the  earth,  ye  who  carry  out  his 

liver,^  teaching. 

Seek  righteousness,   seek  meekness;    perhaps  ye  may  be 
hidden  in  the  day  of  Jehovah's  wrath. 

9.  The    For  Gaza  shall  be  forsaken ;  Ashkelon  a  desolation ! 

Sent  to  Ashdod — by  noon  shall  they  rout  her  and  Ekron  be  torn  up! 

faUon     "^oe  to  the  dwellers  by  the  seashore;   people  of  the  Chere- 

Phiiis-  thites ! 

an?      The  word  of  Jehovah  is  against  thee,  0  Canaan,  land  of  the 

?pian3  Philistines ! 

(4-7. 12)     I  ^iu  destroy  thee  so  that  thou  shalt  be  without  inhabitant, 

And  thou  shalt  become  shepherd's  cots  and  folds  for  flocks. 

In  the  house  of  Ashkelon  will  they  He  down  at  evening,  by 
the  sea  will  they  feed. 

Ye,  also,  0  Ethiopians,  slain  by  his  sword  are  ye ! 

10.  And  I  will  stretch  out  my  hand  against  the  north  and  destroy 

Proud  Aocri-io.  ^  t>  J 

Nine-  Assyria ; 

j^^^'3      And  I  will  make  Nineveh  a  desolation,  dry  as  the  wilderness, 
(13-15)      And  herds  will  lie  down  in  her  midst;    every  beast  of  the 
earth. 
Both  pelican  and  porcupine  shall  lodge  in  her  capitals. 
The  owl  shall  hoot  in  the  window ;  the  raven  on  the  doorstep, 

for  the  city  is  destroyed. 
This  is  the  exultant  city  which  sat  secure. 
She  who  said  to  herself,  I  am  and  there  is  none  else ! 
How  hath  she  become  a  desolation !  A  lair  of  beasts ! 
Every  passerby  hisses  at  her,  shakes  his  hand. 

11..        Woe  to  the  rebellious  and  unclean  city  of  oppression, 
jem-°^  She  hath  not  obeyed  the  voice,  she  hath  not  accepted  in- 
^l^f.^j  struction. 

In  Jehovah  she  hath  not  trusted,  to  her  God  she  hath  not 
drawn  near. 

194 


teach- 
ejs 


THE  ACCESSION   OF  THE  YOUNG   JOSIAH 

Her  rulers  in  her  midst  are  roaring  lions,  12.  of 

Her  judges  are  evening  wolves,  who  leave  nothing  over  until  hej 

the  morning,  inl" 
Her  prophets  are  braggarts,  faithless  men. 

Her  priests  profane  what  is  holy  and  do  violence  to  the  law.  (^  *) 

Jehovah  is  righteous  in  her  midst,  he  doeth  no  wrong,  13.  Je- 

Morning  by  morning  he  established  his  decree,  fS?uf 

Light  is  not  lacking,  an  oversight  is  unknown.  l^^^'b*'" 

I  have  cut  off  nations,  their  turrets  are  destroyed ;  precept 

I  have  laid  waste  their  broad  streets,  so  that  none  passes  JSfpfe" 

over  them.  (*  ') 
Desolate  are  their  cities  without  a  man,  without  inhabitant. 

I  said,  *  Surely  she  will  fear  me,  she  will  accept  instruction,  i4.  Je- 

Nothing  shall  vanish  from  her  eyes  that  I  have  impressed  [S 

upon  her;'  {f"^« 

But  the  more  zealously  have  they  made  all  their  deeds  cor-  leam 

rupt.  ^  ^ 

I.  The  Accession  of  the  Young  Josiah.  The  accession  of  the  young 
king  Josiah,  in  639  B.C.,  marks  an  important  transition  in  the  history 
of  Judah.  The  beginning  of  his  reign  witnessed  the  passing  of  the  au- 
thority of  Assyria,  and  its  close  the  appearance  of  the  new  world  power, 
the  Chaldeans,  on  the  horizon  of  southwestern  Asia.  His  reign  was 
during  the  calm  between  the  two  great  waves  of  foreign  invasion.  In 
the  inner  life  of  Judah  it  was  also  a  period  of  supreme  importance,  for 
it  witnessed  the  temporary  overthrow  of  the  old  heathenism  and  the 
renaissance  of  the  teachings  of  the  great  prophets  of  the  Assyrian  period. 
Under  his  benign  rule  there  suddenly  arose  a  remarkable  group  of 
priests  and  prophets  who  left  their  stamp  upon  Israel's  religion  and  pre- 
pared the  nation  for  the  painful  and  trying  experiences  of  the  Baby- 
lonian exile.  The  period  thus  brilliantly  inaugurated  was  destined, 
however,  to  end  in  gloom  and  national  annihilation.  In  little  over  half  a 
century  after  Josiah's  acce^ion  Jerusalem  and  the  temple  lay  in  ruins, 
and  the  overwhelming  fate  which  earlier  prophets  had  feared  was 
realized. 

King  Josiah  himself  was  a  remarkable  figure  in  Judah's  history.  He 
stands  out  as  one  of  the  few  successors  of  David  who  ruled  in  behalf  of 
the  people  and  in  accord  with  the  counsels  of  the  most  progressive  re- 

195 


ZEPHANIAH'S  REFORM  SERMONS 

ligious  advisers  of  his  realm.  His  record  is  also  the  more  remarkable 
because  he  was  the  son  of  Amon  and  the  grandson  of  the  reactionary 
king  Manasseh. 

The  biblical  records  are  silent  as  to  why  he  reversed  the  policy  of  his 
immediate  ancestors  and  championed  thus  zealously  the  great  principles 
laid  down  by  the  prophets  of  the  Assyrian  period.  It  is  true  that  there 
were  forces  at  work  in  Judah  which  were  making  for  reform.  The  great 
Assyrian  power,  whose  might  and  conquest  had  dazzled  the  followers 
of  Manasseh,  was  beginning  to  lose  its  ancient  prestige.  The  inevita- 
ble result  was  a  loss  of  confidence  in  the  Babylonian  gods,  which  the 
conquerors  worshipped.  Having  caught  a  glimpse  of  the  higher  faith 
and  ethical  standards  of  the  prophets,  it  was  also  impossible  for  the 
people  of  Judah  to  find  complete  and  permanent  satisfaction  in  the  old 
heathen  cults.  The  gross  immorality  and  superstition,  which  character- 
ized the  ancient  Canaanite  institutions,  inevitably  produced  in  time  a 
strong  counter  reaction. 

Josiah,  however,  was  the  moving  spirit  in  the  reformation;  and  in 
his  youthful  training  is  probably  to  be  found  the  explanation  of  his  re- 
markable character  and  work.  To  have  taken  the  stand  which  he  did, 
he  must  have  fallen  under  the  influence  of  certain  disciples  of  the  earlier 
prophets.  The  probabilities  strongly  support  the  conclusion  that  his 
youthful  teacher  was  the  prophet  Zephaniah,  whose  sermons  roused  the 
nation,  as  well  as  the  young  king.  The  stern,  uncompromising  spirit, 
which  characterizes  the  prophet's  reform  sermons,  is  reflected  in  the 
extreme  measures  adopted  later  by  Josiah. 

n.  Zephaniah's  Ancestry.  Almost  nothing  is  known  of  Zepha- 
niah's  private  history.  It  is  significant,  however,  that  his  ancestry  is 
traced  back  for  four  generations  to  Hezekiah.  The  only  satisfactory 
explanation  of  this  fact  is  that  his  great  great-grandfather  was  none 
other  than  the  king  by  that  name  who  figured  as  a  religious  reformer  in 
the  days  of  Isaiah,  three-quarters  of  a  century  before.  If  this  most 
natural  inference  be  true,  Zephaniah  was  a  member  of  the  royal  family, 
and  in  his  veins,  as  well  as  in  those  of  Josiah,  ran  the  blood  of  the  earlier 
reformer  king.  In  courage  and  zeal  he  was  a  disciple  of  Isaiah. 
Many  of  his  teachings  also  were  but  a  reiteration,  in  the  light  of  the 
changed  conditions,  of  the  messages  of  that  great  prophet  of  Hezekiah's 
reign. 

III.  The  Historical  Background  of  Zephaniah's  Work.  The 
occasion  which  called  forth  Zephaniah's  sermons  was  apparently  the 
advance  of  the  dread  foes  from  the  north  to  which  the  young  Jeremiah 

196 


BACKGROUND  OF  ZEPHANIAH'S  WORK 

frequently  refers  in  his  earliest  addresses.  They  were  the  Scythians, 
who,  as  may  be  inferred  from  Herodotus  (I,  105)  and  from  the  later 
references  in  Ezekiel,  had  swept  down  from  eastern  Europe  through  the 
passes  of  the  Caucasus,  and  finally  occupied  Armenia  and  parts  of 
Asia  Minor.  With  their  families  and  possessions,  they  moved  on  in 
great  hordes,  regardless  of  racial  and  political  barriers,  fearless  in  battle, 
pitiless  in  their  treatment  of  conquered  peoples,  bent  only  on  conquest 
and  plunder.  About  626  or  625  B.C.,  one  such  detachment  passed  down 
the  great  highway  which  ran  along  the  eastern  shore  of  the  Mediter- 
ranean to  the  borders  of  Egypt.  Their  apparent  object  was  to  protect 
the  interests  of  their  allies,  the  Assyrians,  and  to  drive  the  Egyptians  from 
Philistia,  but  their  sudden  appearance  and  their  barbarous  methods  of 
warfare  filled  the  peoples  of  Syria  and  Palestine  with  terror.  Although 
Judah  was  not  on  their  direct  line  of  advance,  and  apparently  was 
never  actually  invaded  by  them,  it  had  good  reason  to  fear.  A  half 
century  of  apathy  and  religious  indifference  was  thus  (suddenly  brought 
to  an  end.  The  prophetic  reformers  would  not  be  slow  to  improve 
this  opportunity.  The  most  probable  date,  therefore,  for  Zephaniah's 
stirring  reform  sermons  is  the  year  626-5  B.C.,  when  the  Scythians  first 
appeared  on  Judah's  horizon. 

rV.  The  Prophecies  of  Zephaniah.  The  book  of  Zephaniah  falls 
naturally  into  four  general  divisions.  The  first  chapter  describes  in 
powerful  imagery  Jehovah's  dread  day  of  judgment  upon  Judah.  It  is 
best  known  to-day  through  its  Latin  translation  which  is  the  basis  of  the 
quaint,  impressive,  mediaeval  hymn.  Dies  Irce.  The  second  chapter 
traces  the  effect  of  this  judgment  upon  Judah's  powerful  neighbors. 
The  third  division,  3^"^,  describes  in  impassioned  language  the  heinous 
crimes  of  the  different  classes  in  Jerusalem.  The  remainder  of  the 
book  (3^2°)  contains  promises  of  national  restoration  and  reflects  the 
point  of  view  of  the  exile.  This  last  section  was  clearly  added  by  a  later 
hand  to  correct  the  grim  predictions  of  doom  and  condemnation  with 
which  Zephaniah  sought  to  arouse  the  consciences  of  his  guilty  fellow- 
countrymen.  Zephaniah,  like  Amos  and  Micah,  was  pre-eminently  a 
prophet  of  reform;  and  his  sermons  are  important,  not  so  much  because 
of  their  originality,  as  because  of  their  intense  moral  earnestness  and 
their  immediate  effect  in  preparing  the  way  for  Josiah's  reformation. 

V.  The  Coming  Day  of  Jehovah.  The  prophet's  opening  words 
reflect  conditions  resulting  from  Manasseh's  reactionary,  heathen 
policy.  In  Judah  itself  the  old  Canaanite  Baalism  still  had  its  devo- 
tees and   its  priests,  as  in  Northern  Israel  in   the  days  of  Jezebel. 

197 


ZEPHANIAH'S  REFORM  SERMONS 

Many  Jerusalemites  were  also  devoted  to  the  worship  on  the  housetops 
of  the  popular  Babylonian  gods.  Others  were  inclined  toward  the 
worship  of  the  Ammonite  god  Milcom.  Notwithstanding  these  heathen 
tendencies,  the  majority  of  the  people  doubtless  still  nominally  wor- 
shipped Jehovah;  but  in  court  and  market-place  few  were  obedient  to 
Jehovah's  demands  as  formulated  by  his  faithful  prophets.  Zephaniah 
employed  strenuous  methods  to  arouse  the  popular  conscience.  Re- 
calling Judah's  past  experiences,  he  pictured  the  pitiless  sacking  of 
Jerusalem  by  the  dread  foe  and  its  effect  upon  the  different  classes  in 
the  city.  He  declared  that  the  day  of  Jehovah,  which  his  hearers,  like 
those  of  Amos,  expected  would  be  a  day  of  joy  and  national  vindication, 
would  prove  a  day  of  anguish  and  lamentation. 

VI.  Zephaniah's  Ultimate  Aim.  A  higher  conception  of  Jehovah 
and  a  nobler  ideal  of  social  and  ethical  righteousness  had  been  clearly 
presented  to  the  people  of  Judah  by  the  prophets  of  the  Assyrian  pe- 
riod; but  the  nation  had  deliberately  rejected  this  nobler  ideal.  Hence 
such  strenuous  denunciations  as  at  this  time  fell  from  the  lips  of 
Zephaniah  and  his  young  colleague  Jeremiah  were  apparently  the  only 
forces  that  would  touch  the  national  conscience  and  prepare  the  way 
for  a  thorough  reform. 

In  the  second  division  of  his  prophecy  Zephaniah  seeks  still  further 
to  arouse  the  people  and  at  the  same  time  to  illustrate  Jehovah's  im- 
partial justice  and  his  abhorrence  of  all  forms  of  pride  and  injustice  and 
apostasy,  by  declaring  that  upon  Israel's  powerful  neighbors  would 
likewise  fall  the  same  overwhelming  judgment.  His  prophecies  picture 
a  just  God,  rising  majestic  above  the  smouldering  ruins  of  mighty  na- 
tions. No  one  can  read  to-day  his  impassioned  words  and  follow  his 
vivid  imagery  without  appreciating  the  powerful  effect  which  they  must 
have  made  upon  a  people  trembling  in  mortal  fear  of  invasion  by  bar- 
barian hordes;  but  to  understand  his  message  rightly  it  is  necessary  to 
remember  that  his  ultimate  purpose  was  to  warn  his  people,  that  through 
contrition  and  reform  they  might  escape  the  very  calamities  which  he  so 
graphically  pictured.  Like  all  the  true  prophets,  therefore,  Zephaniah's 
real  aim  was  constructive.  Back  of  all  his  grim  predictions  was  the 
warm  heart  of  the  patriot  and  lover  of  God  and  men,  earnestly  laboring 
to  estabhsh  the  complete  and  perfect  rule  of  God  upon  earth. 


198 


JEREMIAH'S  EARLY  REFORM  SERMONS 


§  LXXXII.    JEREMIAH'S  CALL  AND  EARLY  REFORM  SERMONS 
Now  this  word  of  Jehovah  came  to  me,  saying:  i.The 

divine 
call  to 

Before  I  formed  thee  in  thy  mother's  bosom,  I  knew  thee,       (j^*"® 
And  before  thou  camest  forth  from  the  womb,  I  consecrated  *  *  '> 
thee. 


But  I  said  :  2.  Jere- 

miah's 
hesita- 

Alas,  O  Lord  Jehovah !  tion 

Behold,  I  do  not  know  how  to  speak; 
For  I  am  only  a  youth. 


(«) 


Then  Jehovah  said  to  me :  3.  The 

divine 


assur- 
ance 

(7.8) 


Do  not  say,  *  I  am  only  a  youth  ' ; 

For  to  all  to  whom  I  shall  send  thee,  thou  shalt  go, 

And  whatever  I  command  thee,  thou  shalt  speak. 

Be  not  afraid  of  them. 

For  I  am  with  thee  to  deliver  thee. 

Thereupon  Jehovah  stretched  out  his  hand  and  touched  4.  The 
my  mouth,  and  Jehovah  said  to  me : 


divine 

com- 

missioi 

(9.  10) 


Behold,  I  have  put  my  words  in  thy  mouth. 
See,  I  have  set  thee  this  day  over  the  nations  and  king- 
doms. 
To  tear  up,  to  break  down  and  to  destroy,  to  build  and  to 
plant. 

The  word  of  Jehovah  also  came  to  me,  saying,  What  do  sa 


symbol 


you  see?    And  I  answered,  A  branch  of  an  almond  tree  ofdi- 

[Heb.  shaked].     Then  Jehovah  said  to  me.  Thou  hast  seen  jj-o- 

well ;  for  I  am  ever  watching  [Heb.  shdked]i  over  my  words  Ject^on 

to  perform  them.  *  ' 

199 


JEREMIAH'S   EARLY  REFORM  SERMONS 

6.  Of  Again  the  word  of  Jehovah  came  to  me :  What  dost  thou 

idvin^-^  see?    And  I  answered,  A  caldron  brewing  hot  and  it  faces 
from      ^^0°^  t^c  north.     Then  Jehovah  said  to  me, 

the 

p'ie)      From  the  north  disaster  is  brewing  for  all  the  inhabitants  of 

the  land. 
For  behold,   I  will  summon  all  the  kingdoms  from  the 

north, 
And  they  shall  come  and  set  up  each  his  throne  before  the 

gates  of  Jerusalem, 
And  around  about  all  its  walls  and  against  the  cities  of 

Judah. 
And  I  will  pass  judgment  upon  them  because  of  all  their 

wickedness. 
In  that  they  have  forsaken  me  and  offered  sacrifices  to  other 

gods, 
And  have  worshipped  the  works  of  their  own  hands. 


7.  En-     Therefore  do  thou  gird  up  thy  loins  and  arise, 
age-'^'      Speak  to  them  all  that  I  command  thee, 
mentto  Do  uot  be  terrified  before  them,  lest  I  terrify  thee  in  their 
brave  presence, 

face^of    ^^^  behold,  I  myself  make  thee  this  day  a  fortified  city, 
bitter     And  a  brazen  wall  against  the  kings  of  Judah,  its  princes, 
SoS°^'"  and  the  common  people. 

^"  "^      And  they  shall  fight  against  thee,  but  they  will  not  overcome 
thee. 
For  I  am  with  thee  to  deliver  thee,  saith  Jehovah. 

g  In.         Thus  saith  Jehovah  [to  Judah] : 

nocency 
of  Ju- 

eaJiilr    ^  Tcmember  the  devotion  of  thy  youth,  the  love  of  thy  bridal 
days  time  'f 

^^  *  '^     How  thou  wentest  after  me  in  the  wilderness,  in  the  land 
that  was  not  sown. 
Israel  was  Jehovah's  holy  possession,  the  first  fruit  of  his 

increase, 
All  who  devoured  him  had  to  pay  the  penalty,  calamity  al- 
ways overtook  them. 

200 


JEREMIAH'S  EARLY  REFORM  SERMONS 

For  from  of  old  thou  hast  broken  thy  yoke,  thou  hast  burst  9.  De- 

thy  bonds,  I'v'"''^^'* 

And  thou  hast  said,  *  I  will  not  serve  thee,  but  I  will  go  upon  j^doia- 

every  height,'  («? 

Yea,  under  every  green  tree  thou  hast  stretched  thyself  as  a 
harlot. 

Yet  I  planted  thee  as  a  noble  vine,  altogether  from  good  10. 

^^.Za  .  Fatal 

seed ;  effects 

But  alas,  how  thou  hast  turned  into  the  degenerate  shoots  ^/i.^j^* 

of  a  wild  vine ! 
For  though  thou  wash  thyself  with  lye  and   use   much 

soap, 
Thy  guilt  hath  left  its  stain  before  me,  is  the  oracle  of  Je- 
hovah. 

As  a  thief  is  ashamed  when  he  is  caught,  so  shall  the  house  11.  its 
of  Israel  be  ashamed—  ^Xu? 

They,  their  kings,  their  nobles,  their  priests  and  their  proph-  tme 

etS —  trition 

Who  say  to  a  tree,  *  Thou  art  my  father,'  and  to  a  stone,  ^'^'  "^ 

*  Thou  hast  borne  me,' 
For  they  have  turned  to  me  their  back,  but    not   their 

faces. 
Yet  in  the  time  of  their  trouble  they  say,  *Arise  and  save  us.' 

Why  do  ye  contend  against  me?    Ye  are  all  godless !  Failure 

Yea,  ye  have  all  transgressed  against  me,  is  the  oracle  of  toUsten 

Jehovah.  hovah's 

In  vain  I  smote  your  children,  they  received  no  correction,  fj^^^" 
A  sword  destroyed  your  prophets,  like  a  destroying  lion,         (^»-") 
Yet  ye  have  not  feared  nor  heeded  the  word  of  Jehovah. 
Have  I  been  a  wilderness  to  Israel  or  a  land  of  darkness? 
Why  do  my  people  say,  *  We  will  be  our  own  master,  we  will 
come  no  more  to  thee'? 

Can  a  maiden  forget  her  ornaments,  or  a  bride  her  girdle?  13.  in- 

Yet  my  people  have  forgotten  me,  days  without  number.  fnldei-^ 

How  well  thou  hast  directed  thy  way  to  seek  love  I  ^^^3^  33^ 
Therefore  thou  hast  inclined  thy  ways  to  evil. 

201 


JEREMIAH'S  EARLY  REFORM  SERMONS 

14.         Also  on  thy  skirts  is  found  the  blood  of  innocent  persons, 

fi?iy  ^  I  have  found  it  not  in  a  secret  place  but  over  all. 

^^^     Yet  thou  sayest,  *  I  am  innocent ;  surely  his  anger  is  turned 

away  from  me.* 
Behold,  I  will  condemn  thee,  because  thou  sayest,  *  I  have 

not  sinned.* 

Off        Return,   0  apostate  Israel,   to  me,  is  the  oracle   of   Je- 

pardon  hoVah. 

nation    ^  wiU  uot  continuc  to  look  in  anger  upon  you,  for  I  am  merci- 

will  but  f  Ul, 

If  A)  And  I  will  not  retain  my  anger  forever;  only  acknowledge 
thy  guilt. 
For  against  Jehovah  thy  God  hast  thou  transgressed ; 
And  thou  hast  strayed  hither  and  thither  in  quest  of  strangers 

under  every  green  tree ; 
But  thou  hast  not  heeded  my  voice,  is  the  oracle  of  Jehovah. 

16.        But  I  had  thought,  *  How  I  will  make  thee  like  sons, 
fraction    And  wiU  give  thee  a  pleasant  land,  a  noble  inheritance !' 
hovlh's  ^  ^^^^  ^^^  thought,  *  You  will  call  me  father,  and  will  not  turn 
pur|)ose  away  from  me.* 

^ '    ^     But  verily  as  a  woman  is  faithless  to  her  paramour,  so  ye 
have  been  faithless  to  me,  0  house  of  Israel. 

17. The   Declare  ye  in  Judah  and  announce  in  Jerusalem,  and  say: 

f?om       *  Blow  ye  the  trumpet  in  the  land,  cry  aloud, 

tiie        And   say,    "  Assemble   and    let   us   go   into    the    fortified 

north  ...        1. 

(4^6)  Cities.** 

Lift  up  a  signal  toward  Zion,  flee,  stay  not! 
For  calamity  is  coming  from  the  north  and  a  great  destruc- 
tion!* 

18.  Like  A  lion  has  gone  up  from  his  thicket,  yea,  a  destroyer  of 

^^r'  nations, 

<'■  *)       He  has  departed,  he  has  gone  forth  from  his  lair  to  lay 
waste  the  earth. 
For  this,  gird  yourselves  with  sackcloth,  lament  and  wail. 
For  the  fierce  anger  of  Jehovah  is  not  turned  away  from  us. 

202 


JEREMIAH'S  EARLY  REFORM  SERMONS 

A  hot  wind  from  the  bare  heights  in  the  wilderness  comes  19.  Like 
toward  my  people,  J|f5!^ 

Not  to  winnow  and  not  to  cleanse— a  strong,  powerful  wind,   wmd  ^^^ 

See,  like  thunder-clouds,  it  mounts  up  and  like  the  whirl- 
wind its  chariots, 

Its  horses  are  swifter  than  eagles;   woe  to  us!   for  we  are 
ruined ! 

For  hark!    someone  is  bringing  news  from  Dan  and  an- 
nouncing evil  from  Mount  Ephraim. 


Make  it  known  among  the  nations ;  *There  they  are!*     An-  20 


nounce  in  Jerusalem, 


Their 
ap- 


^Robber  bands  are  coming  from  a  far  distant  land,*  fu^f?'^^ 

Yea,  they  are  raising  their  cry  against  the  cities  of  Judah, 
Lying  in  wait  in  the  field,  they  are  against  her  on  every 

side. 
Because  she  hath  rebelled  against  me,  is  the  oracle  of  Je- 
hovah. 

Thy  conduct  and  thy  acts  have  procured  these  things  for  21.  ah 

4-Uaa  I  because 

l^ee!  ofJeru- 

This  is  the  cause  of  thy  calamity,  verily  it  is  bitter,  for  it  ^^^J™'^ 
toucheth  thy  heart.  P'  »^) 

Cleanse  thy  heart,  0  Jerusalem,  from  wickedness,  that  thou 
mayest  be  delivered. 

How  long  shall  thine  evil  thoughts  stay  within  thee? 

My  anguish,  my  anguish!     I  am  pained  to  the  depths  of  my  22. The 

heart.  p^,^^- 

My  heart  is  in  a  tumult  within  me,  I  cannot  keep  silent,  fr^^}^^ 

For  I  have  heard  the  sound  of  the  trumpet,  the  alarm  of 

war! 
Destruction  succeeds  destruction,  for  the  whole  land  is  laid 

waste. 
Suddenly  are  my  tents  destroyed,  in  an  instant  my  curtains. 
How  long  must  I  see  the  signal,  hear  the  sound  of  the  trumpet ! 
For  my  people  are  senseless,  they  know  me  not. 
They  are  foolish  children,  and  they  have  no  understanding; 
They  are  skilled  in  doing  evil,  but  they  know  not  how  to  do 

right! 

203 


JEREMIAH'S  EARLY  REFORM  SERMONS 

23.  Cor-  Run  to  and  fro  through  the  streets  of  Jerusalem  and  see 

e^^P^T  now  and  know, 

^bere     And  Seek  in  its  open  spaces,  if  ye  can  find  a  man, 

If  there  is  any  who  does  right  and  seeks  after  the  truth  I 
And  though  they  say,  As  Jehovah  liveth,  surely  they  swear 

to  a  falsehood. 
0  Jehovah,  do  not  thine  eyes  look  upon  truth? 
Thou  smitest  them,  but  they  are  not  pained,  they  refuse  to 
receive  correction. 


24.High  Then  I  thought.  Surely  these  are  the  common  people,  with- 

and  low  .jIi*  x-x-» 

alike  out  understandmg ; 

<*  '>       For  they  know  not  the  way  of  Jehovah,  and  the  law  of  their 
God, 
Therefore  I  will  go  to  the  nobles  and  speak  to  them. 
For  they  know  the  way  of  Jehovah  and  the  law  of  their 

God. 
But  these  have  all  broken  the  yoke  and  burst  the  bonds. 


25.        To  whom  shall  I  speak  and  testify  that  they  may  hear? 
degln.    Behold,   their  ear  is  uncircumcised  so  that  they  cannot 
ViXhe  hearken ; 

people    Behold,  the  word  of  Jehovah  has  become  to  them  a  reproach, 
they  have  no  pleasure  in  it. 
Therefore  I  am  full  of  the  wrath  of  Jehovah ;  I  am  weary  of 

restraining  myself. 
I  must  pour  it  out  upon  the  children  in  the  street  and  upon 

the  assembly  of  young  men, 
For  both  the  husband  and  the  wife  shall  be  taken,  the  aged 

and  him  that  is  advanced  in  years. 
And  their  houses  shall  be  turned  over  to  others,  their  fields 

to  robbers. 
For  from  the  least  even  to  the  greatest  of  them,  each  greedily 

robs. 
And  from  the  prophet  even  to  the  priest  each  deals  deceit- 
fully. 
They  heal  the  hurt  of  my  people  as  though  it  were  slight, 
Saying,  *Peace,  peace,'  when  there  is  no  peace. 

204 


(6  »o-") 


JEREMIAH   OF  ANATHOTH 

Thus  saith  Jehovah,  Stand  ye  in  the  ways  and  see,  26. 

And  ask  for  my  paths,  the  paths  of  the  past,  Deaf  to 

And  know  where  is  the  good  way  and  walk  therein,  ho'vahs 
Thus  ye  shall  find  rest  for  your  souls.     But  they  said,  *We 


warn- 
ings 


will  not  go.'  (■'') 


Thus  saith  Jehovah,  Behold  a  people  is  coming  from  the  27.  The 

northland,  f^^""- 

And  a  great  nation  is  arousing  itself  from  the  uttermost  parts  agents 

of  the  earth.  Slint"- 

They  lay  hold  on  bow  and  spear;  they  are  cruel  and  merci-  ^'^'""^ 


Their  din  is  like  the  roaring  of  the  sea,  and  they  ride  upon 

horses. 
Everyone  is  arrayed  as  a  man  for  battle  against  thee,  O 

daughter  of  Zion. 

We  have  heard  the  report  of  it;   our  hands  become  feeble;  28. 
Anguish  taketh  hold  of  us,  pangs  as  of  a  woman  in  travail.  J^^^* 
Go  not  forth  into  the  field,  nor  walk  by  the  highway,  the 

For  there  is  the  sword  of  the  enemy,  terror  on  every  side.       ?r^  ^ 
0  my  people,  gird  thee  with  sackcloth,  and  sprinkle  thyself  («i^)^ 

with  ashes ; 
Take  up  mourning  as  for  an  only  son,  bitter  lamentation ; 
For  the  destroyer  shall  suddenly  come  upon  us. 

I.  Jeremiah  of  Anathoth.  About  an  hour's  walk  over  the  Mount  of 
Olives  to  the  north  of  Jerusalem  lay  the  little  village  of  Anathoth,  the 
home  of  Jeremiah  the  son  of  Hilkiah.  The  town  is  mentioned  only  a 
few  times  in  Hebrew  history.  Thither,  in  the  days  of  Solomon,  Abi- 
athar,  of  the  house  of  Eli,  was  banished  because  of  his  connection  with 
the  conspiracy  of  Adonijah.  In  the  late  priestly  passage  of  Joshua  2P^, 
the  village  is  also  referred  to  as  the  residence  of  certain  priestly  families. 
The  superscription  to  Jeremiah's  prophecy  states  that  his  father,  Hil- 
kiah, was  one  of  these  priests.  It  is  exceedingly  probable,  therefore, 
that  in  Jeremiah's  veins  ran  the  blood  of  Eli  and  of  the  valiant  Abiathar 
who  followed  David  in  his  outlaw  period.  The  sense  of  having  been 
called,  even  before  his  birth,  to  be  a  prophet  was  strong  within  the  mind 
of  the  young  Jeremiah  and  points  to  an  unusual  inheritance.  In  the 
priestly  families  at  Anathoth  Israel's  better  traditions  apparently  sur- 

205 


JEREMIAH'S  EARLY  REFORM  SERMONS 

vived  to  find  in  Jeremiah  their  noblest  exponent.  Except  in  his  deep 
interest  in  rehgion,  there  is  in  the  records  of  his  work  almost  no  sugges- 
tion of  the  priestly  point  of  view.  Descent  from  a  priest  like  Abiathar, 
who  was  excluded  from  participating  officially  in  the  service  of  the 
temple,  is  also  the  most  natural  explanation  of  Jeremiah's  indifference 
to  the  ritual. 

The  reference  in  the  thirty-second  chapter  of  his  prophecy  to  his  pur- 
chase of  a  field  belonging  to  his  uncle  indicates  that  Jeremiah  belonged 
to  one  of  the  prosperous  families  of  Anathoth.  Among  the  rolling  hills 
of  Benjamin,  which  look  down  toward  the  Dead  Sea,  he  grew  up  in  close 
touch  with  nature,  amidst  the  quiet,  austere  influences  of  a  little  Pales- 
tinian village.  Anathoth,  however,  was  but  a  suburb  of  Jerusalem,  so 
that  from  his  earliest  boyhood  he  was  undoubtedly  acquainted  with  the 
life  and  in  close  touch  with  the  forces  at  work  in  the  capital.  His  in- 
heritance, home  life  and  environment  were  clearly  all  important  factors 
in  the  making  of  the  prophet. 

H.  Jeremiah's  Call  to  be  a  Prophet.  Jeremiah  must  have  been 
born  during  the  closing  years  of  Manasseh's  reign,  and  was  therefore 
a  contemporary  of  King  Josiah  and  of  the  royal  prophet,  Zephaniah. 
His  call  apparently  came  to  him  the  same  year  in  which  Zephaniah  de- 
livered his  powerful  reform  sermons  (626-5  B.C.) .  He  has  given  a  wonder- 
ful picture  of  that  inner  struggle  which  resulted  in  his  taking  up  the  task 
of  a  religious  reformer.  The  advance  of  the  dread  Scythians  was  evi- 
dently the  immediate  occasion.  The  need  of  some  one  to  raise  the  note 
of  warning  and  to  arouse  the  nation  to  repentance  appealed  powerfully 
to  the  young  priest  from  Anathoth.  In  his  sensitive  mental  state  every 
object  which  he  saw  constituted  a  personal  call  to  duty.  The  sight  of 
an  almond  tree,  the  first  to  put  out  its  blossoms  in  the  early  spring-time, 
suggested  the  ever-watchful,  protecting  presence  of  Jehovah.  A  cal- 
dron, which  threatened  to  overturn  and  empty  its  burning  hot  contents, 
was  a  grim  reminder  of  the  dread  Scythian  flood  that  was  about  to 
sweep  down  from  the  north. 

Jeremiah's  disposition  was  shy  and  shrinking,  and  he  was  very  con- 
scious of  his  youth.  As  his  active  ministry  covered  a  period  of  over  forty 
years,  he  was  probably  not  more  than  twenty  or  twenty-five  years  old 
when  he  responded  to  the  divine  promptings  within  him  and  became  a 
prophet.  In  the  form  of  a  dialogue  between  himself  and  Jehovah  he 
tells  of  the  strenuous  struggle  between  natural  inclination  and  what  he 
recognized  as  the  voice  of  God  within  him.  So  vividly  did  the  divine 
call  come  to  him  that  he  seemed  to  hear  Jehovah  speaking  to  him 

206 


JEREMIAH'S   CALL  TO   BE  A  PROPHET 

audibly.  The  conflict  apparently  lasted  for  some  days,  if  not  weeks;  but 
when  Jeremiah  finally  yielded  to  the  call  to  serve  his  race  and  God,  the 
surrender  was  absolute.  Henceforth  his  time,  his  inclinations,  his 
domestic  instincts,  his  reputation,  and  his  very  life  were  completely  con- 
secrated to  his  divine  task. 

Probably  the  account  of  his  call  was  prepared  as  an  introduction  to 
the  collection  of  his  early  prophecies  which  he  made  twenty  years  later 
(§  LXXXVI).  It  reveals  that  invincible  faith  in  Jehovah  which  made 
him  ever  fearless  and  persistent  in  the  face  of  the  bitter  persecutions 
and  dangers  which  continued  throughout  his  ministry.  As  he  looked 
back  from  the  vantage  point  of  twenty  years  of  actual  experience,  he 
realized  that  he  had  stood  like  a  fortified  city,  unconquered,  although 
besieged  by  princes  and  priests  and  all  classes  in  the  nation. 

III.  Jeremiah's  Demand  for  a  Fundamental  Reformation.  The 
same  conditions  that  confronted  Zephaniah  are  reflected  in  Jeremiah's 
early  reform  sermons  found  in  chapters  2  to  6.  Immorality,  the  worship 
of  the  Canaanite  Baalim  at  the  old  high  places,  many  foreign  customs  and 
rites,  and,  above  all,  a  defiant  disregard  for  the  noble  ethical  and  spirit- 
ual teachings  of  the  true  prophets,  characterized  the  national  life  of 
Judah.  All  these  evils  Jeremiah  sternly  denounces  in  his  early  reform 
sermons,  but  with  a  deep  pathos  and  a  note  of  entreaty  which  appeal  to 
the  heart  even  more  strongly  than  to  the  reason.  His  original  sermons, 
in  this  period  at  least,  all  appear,  like  those  of  Zephaniah,  to  have  been 
cast  in  the  impassioned  five-beat  measure,  which  expressed  deep  emotion 
and  suggested  to  his  hearers  the  lamentations  of  those  who  wailed  over 
the  dead.  In  words  burning  with  patriotism  and  religious  fervor  he 
entreats  and  pleads  with  his  nation  to  recall  Jehovah's  tender  care  for 
them  from  the  first,  and  to  show  toward  the  divine  Father  the  gratitude 
and  loyalty  which  that  care  should  evoke.  He  paints  in  all  its  heinous- 
ness  Israel's  infidelity  and  ingratitude.  Scorn,  argument,  invective 
and  entreaty  are  marvellously  blended  in  his  utterances.  He  demands, 
in  the  name  of  Jehovah,  not  merely  external  reform  but  a  change  in  the 
ideas  and  ideals  and  purposes  of  his  people,  so  fundamental  that  hence- 
forth they  will  loathe,  as  did  Jeremiah  himself,  the  old  corrupt  heathen- 
ism and  will  turn  submissively  and  obediently  as  children  to  the  divine 
Father,  seeking  simply  to  do  his  will.  Like  Hosea,  he  proclaims  Je- 
hovah's readiness,  yea,  his  passionate  eagerness,  to  forgive  his  people, 
if  they  will  but  turn  to  him  with  deep,  true  contrition. 

IV.  The  Foe  from  the  North.  When  Jeremiah  found  that  reason 
and  entreaty  failed  to  reach  the  people,  he  resorted,  as  did  Zephaniah, 

207 


JEREMIAH'S  EARLY  REFORM  SERMONS 

to  impressive  warnings.  In  language  so  powerful  and  vivid  that  one 
can  in  imagination  see  the  hordes  of  rapidly  advancing  Scythians  rav- 
aging and  destroying  all  before  them,  he  describes  the  agent  with  which 
Jehovah  is  about  to  punish  and  purify  his  guilty  and  corrupt  people. 
At  times,  however,  the  soul  of  the  patriot  within  him  gains  the  mastery 
and  he  sobs  over  the  terrible  fate  about  to  overtake  his  beloved  nation, 
but,  more  than  all,  he  bewails  the  guilt  and  impenitence  which  made  de- 
liverance impossible. 

V.  Jeremiah's  Literary  Figures.  In  their  relation  to  their  nation, 
in  their  teachings  and  in  their  use  of  literary  figures,  there  is  a  close 
similarity  between  the  work  of  Hosea  and  that  of  Jeremiah.  Both 
loved  their  race  with  a  strong,  undying  devotion,  and  both  were  com- 
pelled to  stand  by  and  see  their  nation  rush  on  to  its  ruin,  heedless  of 
their  faithful  warnings.  The  domestic  life  of  each,  also,  was  a  tragedy: 
Hosea's,  because  of  the  infidelity  of  his  wife,  and  Jeremiah's,  because 
the  joys  of  domestic  life  were  deliberately  renounced  that  he  might  de- 
vote all  his  time  and  energies  to  what  proved  the  hopeless  task  of  saving 
the  nation.  In  the  midst  of  their  tragic  experiences  both  of  these  men 
reached  heights  and  depths  of  religious  experience  attained  by  few,  if 
any,  of  the  other  prophets. 

Jeremiah  recognizes  his  close  kinship  with  the  earlier  patriot-prophet 
of  Northern  Israel.  He  proclaims  it  by  his  free  use  of  Hosea's  striking 
figures.  Thus,  for  example,  he  compares  the  relation  between  Jehovah 
and  the  nation  to  that  of  a  husband  and  wife,  and  speaks  of  Jehovah's 
marriage  to  Judah  and  the  joy  of  the  early  bridal  period.  He  likens 
Judah's  apostasy  to  the  infidelity  of  a  wife  toward  her  husband  and 
designates  it  as  mere  harlotry  (c/.  §  LXIX).  Jeremiah  also  uses 
Hosea's  other  favorite  figure  of  a  father  in  describing  Jehovah's  watchful 
care  for  his  children.  Jeremiah,  like  Hosea,  is  fond  of  striking  figures, 
drawn  from  ordinary  life.  With  a  word  or  two  he  often  paints  a  picture 
so  vivid  that  it  never  fades  from  the  memory,  or,  if  so,  is  constantly  re- 
called by  familiar  scenes. 

Jeremiah's  sermons  are  not,  as  a  rule,  knit  together  into  a  close  logical 
sequence.  Their  logic  is  that  of  the  emotions.  Almost  within  the  same 
paragraph  he  appeals  to  the  patriotism,  to  the  conscience,  to  fear,  to 
the  reason,  to  the  feelings  and  to  the  artistic  senses  of  his  hearers.  He 
thus  plays  upon  all  those  chords  whereby  it  was  possible  to  reach  and 
influence  the  wills  of  his  fellow-countrymen. 

VI.  Jeremiah's  Early  Messages  to  His  People.  Jeremiah's  mes- 
sage, to  be  appreciated,  must  be  felt  as  well  as  grasped  intellectually. 

208 


JEREMIAH'S  EARLY  MESSAGES  TO  HIS  PEOPLE 

The  wider  and  deeper  the  spiritual  experience  of  the  reader,  the 
greater  the  understanding  and  the  appreciation  of  the  prophet's  thought. 
His  message  to  his  countrymen  in  the  days  preceding  the  reformation 
of  Josiah  was  by  no  means  a  new  one.  There  is  the  same  exalted 
sense  of  Jehovah's  justice  as  in  the  sermons  of  Amos  and  Isaiah. 
Jehovah,  however,  is  more  than  the  impartial  judge;  he  is  the  God  of 
love,  striving  through  all  the  experiences  which  come  to  his  people  to 
awaken  in  them  that  sense  of  gratitude  and  loyalty  which  will  make  it 
possible  for  him  to  lavish  upon  them  the  evidences  of  his  deep  affection. 
Jeremiah's  first  aim,  therefore,  was  to  arouse  the  nation  to  appreciate 
its  own  guilt  and  prepare  the  way  for  true  contrition  and  divine  forgive- 
ness. His  originality  lies  in  his  effective  putting  of  the  old  truths. 
The  folly  of  idolatry  and  apostasy  is  revealed  as  never  before.  The  re- 
pentance, which  he  demands,  must  take  possession  of  the  whole  man, 
transforming  not  merely  the  external  acts  but  also  the  mainsprings  of 
action,  the  heart  and  will.  The  God  who  speaks  through  his  prophecies 
is  a  God  who  yearns  with  a  divine  passion  for  the  love  and  fidelity  of  his 
people.  It  is  not  strange  that  his  words  took  hold  of  king  and  priests 
and  people,  stirring  them  to  acts  unprecedented  in  the  history  of  the 
Hebrew  race.  Even  though  Jeremiah's  ideal  of  a  fundamental,  spiritual 
conversion  was  by  no  means  fully  realized,  the  iconoclastic  deeds  of  the 
reformers  reveal  the  intensity  of  the  zeal  thus  aroused. 


§  LXXXIII.     THE  GREAT  REFORMATION  UNDER  JOSIAH 

Now  in  the  eighteenth  year  of  King  Josiah,  the  king  sent  i.  Plans 
Shaphan  the  son  of  Azaliah,  the  son  of  Meshullam,  the  repaid 
scribe,  to  the  temple  of  Jehovah,  saying.  Go  up  to  Hilkiah  f^^\^ 
the  priest,  that  he  may  return  the  full  amount  of  the  money  (ii  k. 
which  is  brought  into  the  temple  of  Jehovah,  which  the  ^^*'^ 
keepers  of  the  threshold  have  gathered  from  the  people,  and 
let  them  deliver  it  into  the  hands  of  the  workmen  who  have 
the  oversight  of  the  temple  of  Jehovah ;  that  they  may  give 
it  to  the  workmen  who  are  in  the  temple  of  Jehovah,  to  re- 
pair the  decayed  parts  of  the  temple — to  the  carpenters  and 
the  builders  and  the  masons — as  well  as  to  buy  timber  and 
hewn  stone  to  repair  the  temple.     However,  there  was  no 
reckoning  made  with  them  regarding  the  money  that  was 
delivered  into  their  hands,  for  they  dealt  faithfully. 

209 


it 

(U-13) 


THE   GREAT  REFORMATION  UNDER   JOSIAH 

2^ Re-         Then  Hilkiah  the  priest  said  to  Shaphan  the  scribe,  I 
thfcEs.  have  found  the  book  of  the  law  in  the  temple  of  Jehovah. 
ITthi    -^^^  Hilkiah  delivered  the  book  to  Shaphan,  and  he  read 
book  of  it.     And  Shaphan  the  scribe  went  to  the  king  and  also 
to  jo^-^   brought  the  king  word,  saying.  Your  servants  have  emp- 
f^}^^      tied  out   the  money  that  was  found  in  the   temple  and 
have  delivered   it   into   the   hands   of   the   workmen   who 
have  the  oversight  of  the  temple  of  Jehovah.     And  Sha- 
phan the  scribe  told   the  king,  saying,  Hilkiah  the  priest 
has  given  me  a   book.     And  Shaphan  read  it  before  the 
king. 
3.  His         But  when  the  king  had  heard  the  words  of  the  book  of 
tfon^f    the  law,  he  tore  his  clothes.     And  the  king  commanded 
Hilkiah  the  priest  and  Ahikam  the  son  of  Shaphan,  and 
Achbor  the  son  of  Micaiah,  and  Shaphan  the  scribe,  and 
Asaiah  the  king's  servant,  saying.  Go,  inquire  of  Jehovah 
for  me  and  for  the  people  and  for  all  Judah,  concerning  the 
words  of  this  book  that  is  found;  for  great  is  the  wrath  of 
Jehovah  that  is  kindled  against  us,  because  our  fathers  have 
not  hearkened  to  the  words  of  this  book,  to  do  just  as  is 
written  in  it  concerning  us. 
4^Hui-        So  Hilkiah  the  priest  and  Ahikam  and  Achbor  went  to 
predic-    Huldah  the  prophetess,  the  wife  of  Shallum,  the  son  of  Tik- 
gardfng  vah,  the  son  of  Harhas,  keeper  of  the  wardrobe,  who  dwelt 
Judah     in  Jerusalem  in  the  second  quarter,  and  they  conversed 
josmh^    with  her.     And  she  said  to  them.  Thus  saith  Jehovah,  the 
God  of  Israel:    '  Tell  the  man  who  sent  you  to  me,  "  Thus 
saith  Jehovah :  I  am  now  about  to  bring  evil  upon  this  place 
and  upon  its  inhabitants,  even  all  the  threats  of  the  book 
which  the  king  of  Judah  hath  read." '     But  to  the  king  of 
Judah,  who  sent  you  to  inquire  of  Jehovah,  this  shall  you 
say  to  him,  'Thus  saith  Jehovah,  the  God  of  Israel:  "As 
regards  the  words  which  thou  hast  heard — because  thy  heart 
was  penitent,  and  thou  didst  humble  thyself  before  Jehovah, 
when  thou  heardest  what  I  spoke  against  this  place  and 
against  its  inhabitants,  that  they  should  become  an  object 
of  dread  and  execration,  and  hast  torn  thy  garments  and 
wept  before  me,  I  also  have  heard  thee,  saith  Jehovah. 
Therefore  I  will  gather  thee  to  thy  fathers  and  thou  shalt 
be  borne  to  thy  grave  in  peace,  neither  shall  thine  eyes  see 

210 


(U-16 
«0) 


THE   GREAT  REFORMATION  UNDER   JOSIAH 

all  the  evil  which  I  will  bring  upon  this  place."  '     So  they 
brought  back  word  to  the  king. 

And  the  king  sent,  and  they  gathered  to  him  all  the  elders  5.  Pub- 
of  Judah  and  of  Jerusalem.     And  the  king  went  up  to  the  -'nYa^nli 
temple  of  Jehovah,  and  with  him  all  the  men  of  Judah  and  promui- 
all  the  inhabitants  of  Jerusalem,  as  well  as  the  priests  and  §uhe 
the  prophets  and  all  the  people,  both  small  and  great;   and  Jode 
he  read  in  their  hearing  all  the  words  of  the  book  of  the  ^231- 
covenant  which  was  found  in  the  temple  of  Jehovah.     And 
the  king  stood  by  the  pillar  and  made  a  covenant  before 
Jehovah  to  establish  the  words  of  this  covenant  that  were 
written  in  his  book.     And  all  the  people  confirmed  the 
covenant. 

And  the  king  commanded  Hilkiah  the  high  priest  and  the  e.  jo- 
second  priest  and  the  keepers  of  the  threshold  to  bring  out  pV^^j! 
from  the  temple  of  Jehovah  all  the  vessels  that  were  made  ti^ai 
for  Baal  and  for  Asherah  and  for  all  the  host  of  heaven;  forms 
and  he  burned  them  without  Jerusalem  in  the  lime-kilns  by  iah'^' 
the  Kidron,  and  carried  their  ashes  to  Bethel.     He  also  de-  j^d^ 
posed  the  idolatrous  priests,  whom  the  kings  of  Judah  had  sliTm 
ordained  to  offer  sacrifice  at  the  high  places  in  the  cities  of  ^*'"^ 
Judah,  and  in  the  places  around  about  Jerusalem ;  those  also 
who  offered  sacrifices  to  Baal,  to  the  sun,  the  moon,  and  the 
planets,  and  all  the  host  of  heaven.     And  he  brought  the 
asherah  from  the  temple  of  Jehovah  outside  Jerusalem  to 
the  Brook  Kidron  and  burned  it  at  the   Brook   Kidron, 
beat  it  to  dust,  and  cast  its  dust  upon  the  graves  of  the  com- 
mon people.     And  he  broke  down  the  houses  of  the  sacred 
prostitutes  who  were  in  the  temple  of  Jehovah,  where  the 
women  wove  tunics  for  the  asherah.     And  he  brought  all 
the  priests  out  of  the  cities  of  Judah  and  defiled  the  high 
places,  where  the  priests  had  offered  sacrifices,  from  Geba 
to  Beersheba.     And  he  broke  down  the  high  places  of  the 
satyrs,  that  stood  at  the  entrance  of   the  gate  of  Joshua 
the  governor  of  the  city,  which  were  on  the  left  as  one  enters 
the  gate  of  the  city.     Nevertheless  the  priests  of  the  high 
places  did  not  come  up  to  the  altar  of  Jehovah  in  Jerusalem, 
but  ate  unleavened  bread  among  their  kinsmen.     He  also 
defiled  Topheth,  which  is  in  the  valley  of  Ben-Hinnom,  that 
no  man  might  make  his  son  or  his  daughter  to  pass  through 

211 


THE   GREAT  REFORMATION  UNDER   JOSIAH 

the.  fire  to  Molech.     And  he  took  away  the  horses  that  the 
kings  of  Judah  had  given  to  the  sun,  at  the  entrance  of  the 
temple  of  Jehovah,  by  the  chamber  of  Nathan-melech  the 
chamberlain,  and  he  burned  up  the  chariots  of  the  sun.    And 
the  altars  that  were  on  the  roof,  which  the  kings  of  Judah 
had  made,  and  the  altars  which  Manasseh  had  made  (in 
the  two  courts  of  the  temple  of  Jehovah)  the  king  broke 
off  and  beat  down  from  there  and  cast  the  dust  from  them 
into  the  Brook  Kidron.     And  the  high  places  that  were  east 
of  Jerusalem,  to  the  south  of  the  hill  of  the  destroyer,  which 
Solomon  the  king  of  Israel  had  built  for  Ashtarte,  the  abom- 
ination of  the  Sidonians,  and  for  Chemosh,  the  abomination 
of  Moab,  and  for  Milcom,  the  abomination  of  the  Ammon- 
ites, the  king  defiled.     And  he  broke  in  pieces  the  pillars, 
and  cut  down  the  asherahs  and  filled  their  places  with  the 
bones  of  men. 
7.  De-         Moreover  the  altar  that  was  at  Bethel,  and  the  high  place 
tf^  of    which  Jeroboam  the  son  of  Nebat,  who  made  Israel  sin,  had 
the  ai-    niade,  even  that  altar  and  the  high  place  he  tore  down,  and 
^d        broke  in  pieces  its  stones  and   beat  it  to  dust  and  burned 
pifces     *^®  asherah.     Also  all  the  temples  of  the  high  places  that 
of  sa-     were  in  the  cities  of  Samaria,  which  the  kings  of  Israel  had 
<?5^"^20)  made  to  provoke  Jehovah  to  anger,  Josiah  took  away  and 
did  to  them  just  as  he  had  done  at  Bethel.    And  all  the 
priests  of  the  high  places,  who  were  there,  he  slew  upon  the 
altars  and  burned  men's  bones  upon  them.     Then  he  re- 
turned to  Jerusalem. 
8  Ob-         And  the  king  commanded  all  the  people,  saying.  Keep 
In'^'of    the  passover  to  Jehovah  your  God,  as  it  is  prescribed  in  this 
t^e        book  of  the  covenant.     For  such  a  passover  as  this  had  not 
?vir      been  kept  from  the  days  of  the  judges  who  judged  Israel, 
^"  "^      and  during  the  days  of  the  kings  of  Israel  and  the  kings  of 
Judah ;  but  in  the  eighteenth  year  of  King  Josiah  this  pass- 
over  was  kept  to  Jehovah  in  Jerusalem. 
9.  Jo-         Moreover  the  mediums,  the  wizards,  the  idols,  and  all 
fidelity    the  abominations  that  were  seen  in  the  land  of  Judah  and 
to^he     in  Jerusalem,  Josiah  put  away,  that  he  might  establish  the 
(M.  26)      words  of  the  law  which  were  written  in  the  book  that  Hil- 
kiah  the  priest  found  in  the  temple  of  Jehovah.     And  before 
him  there  was  no  king  like  him  who  turned  to  Jehovah  with 

212 


THE  GREAT  REFORMATION  UNDER  JOSIAH 

all  his  heart  and  with  all  his  soul  and  with  all  his  might  ac- 
cording to  all  the  law  of  Moses;  neither  after  him  did  any 
arise  like  him. 


These  are  the  statutes  and  the  judicial  decisions  which  lo.  Re- 
ye  shall  faithfully  observe  in  the  land  which  Jehovah,  the  SjJ^: 
God  of  thy  fathers,  hath  given  thee  as  a  possession,  all  the  ^J^.^^^ 
days  that  ye  may  live  upon  the  earth.     Ye  shall  destroy  all  aiihea- 
the  places  in  which  the  nations,  that  ye  shall  dispossess,  Srines 
served  their  gods,  upon  the  high  mountains  and  upon  the  ^V.4) 
hills  and  under  every  green  tree;   and  ye  shall  break  down 
their  altars,  and  dash  in  pieces  their  pillars,  and  burn  their 
asherahs  with  fire ;  and  ye  shall  hew  down  the  graven  im- 
ages of  their  gods;   and  ye  shall  destroy  their  name  out  of 
that  place.     Ye  shall  not  do  as  they  do  to  Jehovah  your 
God.  11.  To 

Thou  shalt  not  plant  an  asherah,  which  thou  shalt  make  Sfhea- 
of  any  kind  of  tree,  beside  the  altar  of  Jehovah  thy  God;  *^^. 
neither  shalt  thou  set  up  a  pillar  which  Jehovah  thy  God  bois 
hateth.  ^)    ' 

If  there  be  found  in  the  midst  of  thee,  within  any  of  thy  12.  Pro- 
cities  which  Jehovah  thy  God  is  about  to  give  thee,  a  man  inpun- 
or  a  woman,  who  doeth  that  which  is  evil  in  the  sight  of  ^^oy- 
Jehovah  thy  God,  in  transgressing  his  covenant,  and  hath  aityto 
gone  and  served  other  gods  and  worshipped  them,  or  the  sun,  vlh°" 
or  the  moon,  or  the  host  of  heaven,  which  I  have  not  com-  ^*^  ''^^ 
manded,  and  it  be  reported  to  thee  and  thou  hast  heard  of  it, 
then  shalt  thou  investigate  thoroughly,  and  if  it  prove  to  be 
true  and  be  established  that  such  abomination  hath  been 
committed  in  Israel,  then  thou  shalt  bring  forth  that  man 
or  woman,  who  hath  done  this  evil,  to  thy  gates,  even  the 
man  or  the  woman;   and  thou  shalt  stone  them  to  death. 
On  the  testimony  of  two  or  three  witnesses  shall  he  who  is 
condemned  be  put  to  death.     He  shall  not  be  put  to  death 
on  the  testimony  of  one  witness.     The  hands  of  the  witnesses 
shall  first  be  raised  against  him  to  put  him  to  death,  and 
then  the  hands  of  all  the  people.     Thus  thou  shalt  purge  the 
evil  from  thy  midst. 

213 


THE  GREAT  REFORMATION  UNDER  JOSIAH 

I.  The  Reformers  of  Judah.  In  the  light  of  the  narrative  of  Kings 
it  is  evident  that  Zephaniah  and  Jeremiah  did  not  stand  alone  in  their 
efforts  for  reform.  At  the  head  of  the  Jerusalem  temple  was  Hilkiah, 
the  priest,  in  full  sympathy  with  the  new  movement.  Josiah,  also,  in  the 
course  of  his  reign,  had  gathered  about  him  a  group  of  able  officials  who 
supported  him  in  his  reform  measures.  Later,  in  their  attitude  toward 
Jeremiah  during  the  reactionary  reign  of  Jehoiakim,  they  revealed  the 
strength  of  their  devotion  to  the  teachings  of  the  true  prophet.  Before  a 
successful  and  permanent  reformation  could  be  carried  through,  how- 
ever, it  was  necessary  to  formulate  the  teaching  of  the  earlier  prophets 
in  definite  regulations  which  could  be  set  before  the  people  and  rigidly 
enforced.  The  account  of  Josiah's  reformation  clearly  indicates  that 
this  need  was  fully  appreciated  and  suggests  how  it  was  met  by  the  new 
school  of  prophetic  reformers. 

II.  The  Finding  of  the  Law  in  the  Temple.  The  account  of  the 
finding  of  the  book  of  the  law  in  the  temple  is  usually  interpreted  as  im- 
plying that  the  discovery  was  accidental.  Possibly  Hilkiah  himself 
was  unaware  of  its  existence.  It  is  significant,  however,  that  when  the 
law-book  was  found,  the  spirit  of  reform  was  in  the  air  and  had  already 
led  to  the  repair  of  the  temple.  It  is  also  certain  that  some  hand  had 
placed  the  law  within  the  sacred  precincts.  The  account  of  its  discov- 
ery and  the  radical  reforms  which  followed  its  promulgation  suggest 
that,  although  many  of  the  laws  were  doubtless  old,  the  code  as  a 
whole  was  new.  Its  perfect  adaptation  to  the  conditions  which  grew 
out  of  the  reactionary  reign  of  Manasseh  also  indicates  that  it  was 
formulated  with  a  view  to  correcting  these  definite  evils.  Its  public 
discovery  at  the  opportune  moment  may  well  have  been  a  part  of 
the  programme  of  the  zealous  reformers.  If  so,  their  plans  proved 
thoroughly  successful. 

The  great  influence  of  the  prophets  in  Judah  during  the  reign  of 
Josiah  is  obvious.  Confirmation  of  the  authority  of  the  book  was  se- 
cured, not  by  referring  it  to  Hilkiah,  the  head  of  the  priesthood,  but  to 
a  certain  otherwise  unknown  prophetess,  Huldah,  who,  perhaps  being 
the  eldest,  was  recognized  as  the  head  of  the  prophetic  order.  Her  reply 
is  cast  in  the  language  peculiar  to  the  book  of  Deuteronomy. 

III.  The  Detailed  Reforms.  The  account  of  the  promulgation  of 
the  newly  found  law-book  is  of  great  interest  because  it  throws  light  upon 
the  way  in  which  in  ancient  Israel  a  new  code  became  the  law  of  the 
realm.  In  Judah  it  was  easily  possible  to  gather  the  people  in  a  great 
popular  assembly.    The  new  code  was  evidently  not  long,  for  it  was 

214 


THE  DETAILED  REFORMS 

quickly  read  before  the  assembled  nation.  Then  the  king  solemnly 
swore  to  accept  it  and  to  rule  in  accord  with  the  terms  of  this  code;  and 
the  people,  by  popular  acclaim,  ratified  his  action. 

An  iconoclastic  reformation  is  always  deplorable,  for  it  brings  an 
inevitable  reaction.  Josiah's  reformation  proved  no  exception  to  the 
rule;  and  yet  it  is  easy  to  see  why  the  prophetic  reformers  felt  the  need 
of  drastic  measures.  The  symbols  of  the  old  Canaanite  and  the  newer 
Assyrian  forms  of  worship  were  first  destroyed.  Even  the  asherahs,  the 
sacred  poles,  and  the  pillars,  which  were  regarded  as  legitimate  by  the 
early  prophetic  historians,  were  now  torn  down,  for,  in  the  more  en- 
lightened age,  they  were  seen  to  be  dangerous  and  degrading.  More 
sweeping  still  was  Josiah's  destruction  of  the  ancient  high  places,  which 
were  Canaanite  in  their  origin,  but  had  later  been  consecrated  to  the 
worship  of  Jehovah.  Each  little  village  was  deprived  of  its  local 
shrine;  and  the  royal  temple  at  Jerusalem  was  henceforth  declared  to 
be  the  only  legitimate  sanctuary  of  the  realm.  Even  the  ancient  high 
place  at  Bethel,  hallowed  by  the  traditions  of  Jacob  and  the  worship  of 
the  Northern  Israelites  through  many  centuries,  was  destroyed  by  the 
uncompromising  reformers  who  gathered  about  Josiah.  The  late  editor 
of  Kings  also  asserts  that  the  king  laid  waste  the  other  high  places 
throughout  Samaria  and  slew  their  priests  upon  the  altars. 

At  the  conclusion  of  this  sweeping  reform  the  ancient  feast  of  the 
passover  was  celebrated  by  the  people,  not  in  their  homes  or  at  the  local 
sanctuaries,  as  had  been  the  earlier  custom,  but  in  the  temple  at  Jerusa- 
lem which  the  reformers  sought  to  make  the  centre  of  all  of  Judah's 
ceremonial  worship. 

While  Josiah's  strong  hand  ruled  Judah,  the  representatives  of  the 
old  superstitions  were  not  tolerated  within  the  bounds  of  his  kingdom. 
The  letter  as  well  as  the  spirit  of  the  new  law-book  was  rigidly  enforced. 
The  account  of  the  reformation  implies  that  it  dealt  simply  with  ex- 
ternal religious  forms.  Symbols  and  rites  are  the  first  objects  to  be  at- 
tacked by  a  zealous  reformer.  The  fact  that  Jeremiah  is  practically 
silent  regarding  the  effects  of  Josiah's  reforms,  and  later  laments  the 
absence  of  a  fundamental  change  in  the  hearts  and  lives  of  his  fellow- 
countrymen,  and  the  sad  reaction  that  came  during  the  reign  of  Jehoi- 
akim,  all  point  to  the  inevitable  conclusion  that,  while  Josiah's  reforma- 
tion was  significant,  it  failed  to  realize  the  higher  spiritual  ideals  of  the 
great  ethical  prophets. 

IV.  The  Basis  of  the  Reformation.  In  the  light  of  a  careful  com- 
parison of  the  account  of  Josiah's  reformation  with  the  laws  found  in 

215 


THE  GREAT  REFORMATION  UNDER  JOSIAH 

the  twelfth  and  immediately  following  chapters  of  Deuteronomy,  there 
is  little  doubt  that  these  represent  the  new  book  of  the  covenant  which 
was  placed  in  the  hands  of  Josiah.  Each  reform,  which  he  is  reported 
to  have  carried  through,  is  definitely  enjoined  in  these  Deuteronomic 
laws.  The  spirit  which  actuated  the  reformers  also  characterizes  these 
regulations.  The  evils  which  the  new  laws  endeavored  to  correct  were 
clearly  before  the  lawgivers  when  they  wrote  out  the  different  enact- 
ments. In  their  eyes  apostasy  was  treason  both  to  Jehovah  and  the 
state  and  therefore  to  be  punished  by  the  death  penalty.  No  mercy  is 
shown  to  the  representatives  of  those  particular  types  of  heathenism 
which  came  to  the  front  in  the  days  of  Manasseh.  In  the  light  of  these 
facts  it  would  appear  that  many  of  these  laws  were  formulated  in  the 
early  days  of  Josiah's  reign  or  else  on  the  eve  of  the  great  reformation. 
V.  The  Present  Form  of  Deuteronomy.  In  its  present  form 
Deuteronomy  is  a  compendium  of  laws  dealing  with  a  great  variety  of 
subjects  and  coming  from  many  different  periods.  Chapters  1-4  con- 
tain a  hortatory  introduction,  placed  by  a  later  editor  in  the  mouth  of 
Moses,  thus  making  Israel's  founder  the  representative  of  the  later 
prophets  whose  teachings  are  the  basis  of  the  laws  which  follow.  The 
laws  themselves  are  found  in  chapters  5-26.  The  familiar  prophetic 
decalogue  is  first  introduced,  with  hortatory  additions,  in  chapter  5. 
Chapters  6-11  contain  a  series  of  exhortations  based  on  the  first  com- 
mand of  the  prophetic  decalogue.  The  next  division,  chapters  12^-17', 
consists  of  ceremonial  and  religious  laws.  In  IV^-IS^^  i\^q  appointment 
and  duties  of  the  judges,  kings,  priests  and  prophets  are  described. 
Chapter  19  contains  a  collection  of  criminal  laws,  to  which  may  be 
added  21'"^  A  group  of  military  laws  is  found  in  20  and  2V°-'*.  The 
next  section,  21'^-25^^,  contains  a  miscellaneous  collection  of  civil,  crim- 
inal, humane  and  religious  regulations.  Many  of  these  laws  repeat  the 
enactments  found  in  the  other  groups.  They  appear  to  be  a  series  of 
supplements  added  to  the  preceding  collection.  'Chapter  26  deals  with 
the  sacred  dues,  and  27  preserves  the  tradition  regarding  the  recording 
of  the  law  at  Mount  Ebal  and  the  solemn  formula  which  the  people  were 
to  rehearse  in  order  to  emphasize  the  more  essential  laws.  Chapters 
28-30  contain  promises  of  blessings,  in  case  these  laws  are  kept,  and 
curses  and  warnings,  in  case  they  are  disregarded.  Chapter  31  gives 
the  tradition  regarding  the  preservation  of  the  law;  32  is  a  majestic 
psalm  attributed  to  Moses.  Chapter  33  is  the  later  variant  of  the  so- 
called,  "Blessing  of  Jacob,"  found  in  Genesis  49.  The  last  chapter  of 
Deuteronomy  takes  up  again  the  narrative  of  Numbers  and  tells  of  the 

216 


THE  PRESENT  FORM  OF  DEUTERONOMY 

death  and  burial  of  Moses.  Thus,  as  in  the  first  four  books  of  the  Old 
Testament,  songs,  psalms,  exhortations,  warnings,  curses,  blessings, 
historic  narratives,  and  criminal,  civil,  military,  humane  and  ceremonial 
laws  are  all  mingled  together  in  this  wonderful  product  of  the  later 
prophetic  school. 

VI.  The  History  of  Deuteronomy.  The  earliest  edition  of  Deuter- 
onomy apparently  began  with  chapter  12  and  possibly  extended  through 
chapter  19.  Doubtless  to  this  original  nucleus  the  miscellaneous  laws  in 
20^^-25^^  were  soon  added.  The  foundation  of  all  these  laws  is  the  group 
of  primitive  regulations  preserved  in  Exodus  2P-23^^  (§§  LIX,  LX). 
Only  a  few  of  these  earlier  laws  are  quoted  word  for  word,  but  fully 
three-fourths  of  them  are  reproduced  in  the  language  peculiar  to  the 
authors  of  Deuteronomy.  Where  fundamental  changes  are  introduced, 
they  reveal  the  changed  conditions  and  the  influence  of  the  higher  prin- 
ciples proclaimed  by  the  prophets  of  the  Assyrian  period.  The  fact  that 
a  nucleus  of  the  laws  and  customs  in  the  book  of  Deuteronomy  was  by 
tradition  attributed  to  Moses,  is  the  basis  of  the  conjecture  which  grew 
into  the  later  tradition  that  he  was  the  author  of  all  these  laws.  Doubt- 
less many  of  these  primitive  regulations  reflect  the  principles  laid  down 
by  Israel's  first  great  prophet-judge;  but  it  is  equally  clear  that  many  of 
the  laws  of  Deuteronomy  deal  with  specific  problems  and  embody  pro- 
phetic teachings  first  proclaimed  in  the  eighth  and  seventh  centuries 
before  Christ.  Deuteronomy,  therefore,  represents  the  germinal  truths 
enunciated  by  Moses,  as  they  gradually  unfolded  in  the  light  of  the  later 
experiences  of  his  race  and  under  the  influence  of  the  inspired  teachings 
of  his  later  successors  in  the  prophetic  office. 

Amos's  high  ideal  of  civic  and  social  justice;  Hosea's  and  Amos's 
distrust  of  the  high  places  and  the  prevailing  heathen  symbolism,  and 
Hosea's  exalted  doctrine  of  love  to  God,  to  one's  fellowmen  and  to  all 
created  things,  are  some  of  the  most  important  doctrines  which  are  re- 
produced in  the  form  of  the  definite,  concrete  regulations  of  Deuter- 
onomy. 

The  introductions  and  appendices  to  the  original  nucleus  of  the  book 
are  clearly  from  later  hands.  The  Babylonian  exile  casts  its  shadows 
across  certain  of  these  chapters  and  explains  that  fervid  earnestness 
which  characterizes  the  entreaties  and  curses.  In  its  final  form,  there- 
fore, Deuteronomy  is  one  of  the  many  Old  Testament  books  which  came 
from  the  troublesome  days  of  the  exile. 

VII.  The  Characteristics  of  Deuteronomy.  The  book  of  Deuter- 
onomy is  unique  among  the  law-books  of  antiquity.     In  it  the  work  of 

217 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

the  priests  and  prophets  blend,  although  its  point  of  view  from  begin- 
ning to  end  is  more  prophetic  than  legal.  Not  only  is  it  introduced  by 
earnest  prophetic  exhortations,  but  frequent  warnings  and  exhortations 
are  found  in  connection  with  the  individual  laws.  Few  penalties  are 
prescribed.  The  authors  of  these  laws  evidently  aimed  to  appeal  to  the 
conscience  of  the  people  and  to  provide  definite  regulations  to  guide  the 
conduct  of  the  ordinary  citizen  rather  than  the  action  of  the  judges  in 
the  pubhc  tribunal.  A  strong  democratic  and  philanthropic  spirit 
characterizes  the  entire  book.  The  rights  of  the  needy,  the  defenceless 
and  the  oppressed  are  championed  at  every  turn.  A  strenuous  attempt 
is  made  to  guard  against  the  misuse  of  power  by  judges,  kings  and  others 
in  authority.  There  are  few  criminal  laws,  the  regulations  of  the  earlier 
code  being  accepted  as  sufficient  and  final.  Loyalty  and  obedience 
to  the  divine  commands,  respect  for  the  teachings  of  the  true  prophets. 
a  purified  ritual,  and  a  recognition  of  the  laws  of  justice  and  love  in  all 
the  relations  between  man  and  man  are  ihe  subjects  most  emphasized. 
Excepting  in  the  harsh  and  severe  laws  dealing  with  the  surviving  rem- 
nants of  the  old  heathenism,  a  commanding  love  for  God  and  man  every- 
where dominates  this  early  gospel. 

$  LXXXIV.    CEREMONIAL,  CIVIL  AND  PHILANTHROPIC  REGU- 
LATIONS OF  THE  DEUTERONOMIC  CODE 

SACRIFICE  AND  CEREMONIAL  CLEANLINESS 

1. Place       Take  heed  not  to  offer  thy  burnt-oflerings  in  every  place 

melhod  that  thou  seest ;  but  in  the  place  which  Jehovah  shall  choose 

of^sacri-  in  one  of  thy  tribes,  there  thou  shalt  offer  thy  burnt-offer- 

(Dt.       ings,  and  there  thou  shalt  do  all  that  I  command  thee.  And 

ii]  "  "    thou  shalt  offer  thy  burnt-offerings,  the  flesh  and  the  blood, 

upon  the  altar  of  Jehovah  thy  God;   and  the  blood  of  thy 

sacrifices  shall  be  poured  out  upon  the  altar  of  Jehovah  thy 

God ;  and  thou  shalt  eat  the  flesh. 

2.  Per-  If  an  animal  have  any  blemish,  such  as  lameness  or  blind- 
Inlmab  ^css  or  any  evil  blemish  whatever,  thou  shalt  not  sacrifice 
(•5^^)     it  to  Jehovah  thy  God. 

3.  Thou  mayest  not  eat  within  thy  gates  the  tithe  of  thy 
osl?-^^  grain  of  thy  new  wine,  or  of  thine  oil,  or  of  the  firstlings  of 
^"e3„  thy  herd  or  of  thy  flock,  or  any  of  thy  votive-offerings  which 
18)'  thou  vowest,  nor  thy  voluntary-offerings,  nor  the  special 

218 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

gifts  of  thy  hand;  but  thou  shalt  eat  them  before  Jehovah 
thy  God  in  the  place  which  Jehovah  thy  God  shall  choose, 
together  with  thy  son,  thy  daughter,  thy  male  and  female 
slaves,  and  the  Levite  who  dwelleth  in  thy  city;  and  thou 
shalt  rejoice  before  Jehovah  thy  God  over  all  which  thou 
hast  acquired. 

Yet  thou  mayest  to  thy  heart's  desire  kill  and  eat  flesh  4.Am- 
within  any  of  thy  cities,  according  as  Jehovah  thy  God  hath  Jjf  ^ 
blessed  thee :  the  unclean  and  the  clean  may  eat  of  it,  as  of  food^ 
the  gazelle  and  as  of  the  hart.     Only  ye  shall  not  eat  of  the  i^) 
blood ;  thou  shalt  pour  it  out  upon  the  earth  as  water. 

Thou  shalt  not  eat  any  abominable  thing.     But  every  ^^^^' 
beast  that  parteth  the  hoof  and  cleaveth  the  cleft  of  the  two  s^^- 
hoofs  and  cheweth  the  cud  among  the  beasts,  that  ye  may  for^ 

__x  food 

eat.  (14  3.6) 

These  ye  may  eat  of  all  that  are  in  the  waters ;  whatever  e.  Fish 
hath  fins  and  scales  may  ye  eat;    and  whatever  hath  not  JFrds 
fins  and  scales  ye  shall  not  eat ;  it  is  unclean  to  you.     Of  all  ('") 
clean  birds  ye  may  eat. 

But  all  winged  swarming  creatures  are  unclean  to  you;  7. in- 
they  shall  not  be  eaten.  Of  all  clean  winged  creatures  ye  l^d^ 
may  eat.  birds^ 

Ye  shall  not  eat  of  anything  that  dieth  a  natural  death.  g.  car- 
If  a  man  have  committed  a  sin  deserving  of  death,  and  he  jipn 
be  put  to  death,  and  thou  hang  him  on  a  tree,  his  body  shall  9  ^ig. 
not  remain  all  night  upon  the  tree,  but  thou  shalt  surely  posai^ 
bury  him  the  same  day,  for  he  that  is  hanged  is  accursed  of  capi- 
of  God,— that  thou  defile  not  thy  land  which  Jehovah  thy  God  ffide,- 
is  about  to  give  thee  as  an  inheritance.  4^*  ^^' 

If  one  be  found  slain  in  the  land  which  Jehovah  thy  God  10.  Rite 
is  about  to  give  thee  as  a  possession,  lying  in  the  open  field,  f^^^^f 
and  it  be  not  known  who  hath  smitten  him,  then  thy  elders  de- 
and  thy  judges  shall  come  out,  and  they  shall  measure  the  mSrdtr 
distance  to  the  cities  round  about  the  one  who  is  slain;  and   (^i  i-^) 
the  elders  of  the  city  which  is  nearest  to  the  slain  man  shall 
take  from  the  herd  a  heifer  which  hath  done  no  work  nor 
drawn  in  the  yoke;   and  the  elders  of  that  city  shall  bring 
down  the  heifer  to  a  valley  with  running  water,  which  hath 
been  neither  plowed  nor  sown,  and  shall  break  the  heifer's 
neck  there  in  the  valley.     And  the  priests  the  sons  of  Levi 

219 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

shall  come  near;  for  Jehovah  thy  God  hath  chosen  them 
to  minister  to  him  and  to  bless  in  the  name  of  Jehovah,  and 
every  controversy  and  every  stroke  shall  be  according  to  their 
sentence. 

SACRED  DUES 

ii.Ani-       AH  the  first-born  males  of  thy  herd  and  of  thy  flock  thou 
b?ic*-^  shalt  consecrate  to  Jehovah  thy  God ;  thou  shalt  do  no  work 
rificed     with  the  first-born  of  thy  herd,  nor  shear  the  first-born  of 
hovlh     thy  flock.     Thou,  together  with  thy  household,  shalt  eat 
y^^ ''"     it  before  Jehovah  thy  God  year  by  year  in  the  place  which 
Jehovah  shall  choose.     And  if  it  have  any  blemish,  such  as 
lameness  or  blindness  or  any  evil  blemish  whatever,  thou 
shalt  not  sacrifice  it  to  Jehovah  thy  God.     Thou  shalt  eat  it 
within  thy  gates ;  the  unclean  and  the  clean  shall  eat  it  alike, 
as  the  gazelle,  and  as  the  hart. 
12.  When  thou  shalt  come  into  the  land  which  Jehovah  thy 

Jf^pre-^  God  is  about  to  give  thee  as  an  inheritance,  and  shalt  possess 
ihVtjSt  ^*»  ^^^  dwell  therein,  thou  shalt  take  a  part  of  the  first  of  all 
inaits"^  the  fruit  of  the  ground,  which  thou  shalt  bring  in  from  thy 
land  that  Jehovah  thy  God  giveth  thee;  and  thou  shalt  put 
it  in  a  basket,  and  shalt  go  to  the  place  in  which  Jehovah 
thy  God  shall  choose  to  have  his  name  dwell.  And  thou 
shalt  come  to  the  priest  who  shall  be  officiating  in  those  days, 
and  say  to  him,  I  declare  this  day  to  Jehovah  thy  God,  that 
I  have  come  to  the  land  which  Jehovah  promised  by  oath 
to  our  fathers  to  give  to  us.  Then  the  priest  shall  take  the 
basket  out  of  thy  hand,  and  set  it  down  before  the  altar  of 
Jehovah  thy  God.  And  thou  shalt  speak  out  and  say  be- 
fore Jehovah  thy  God,  An  Aramean  ready  to  perish  was  my 
father;  and  he  went  down  into  Egypt,  and  resided  there  as 
an  alien,  few  in  number;  and  he  became  there  a  nation, 
great,  mighty,  and  populous.  And  the  Egyptians  dealt 
evilly  with  us,  and  afflicted  us,  and  laid  upon  us  hard  bond- 
age. Then  we  cried  to  Jehovah,  the  God  of  our  fathers,  and 
Jehovah  heard  our  cry,  and  saw  our  affliction,  and  our  toil, 
and  our  oppression;  and  Jehovah  brought  us  forth  from 
Egypt  with  a  strong  hand,  and  with  an  outstretched  arm, 
and  with  great  terrors,  and  with  signs,  and  with  wonders; 
and  he  hath  brought  us  into  this  place,  and  hath  given  us 

220 


t?6i-ii) 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

this  land,  a  land  abounding  with  milk  and  honey.  Now, 
therefore,  I  have  brought  the  first  of  the  fruit  of  the  ground, 
which  thou,  O  Jehovah,  hast  given  me.  And  thou  shalt  set 
it  down  before  Jehovah  thy  God ;  and  thou  shalt  rejoice  in 
all  the  good  which  Jehovah  thy  God  hath  given  to  thee  and 
to  thy  household,  together  with  the  Levite  and  the  alien 
who  resideth  in  thy  midst. 

Of  all  the  produce  of  thy  seed  thou  shalt  take  a  tenth  of  J,^;^^^. 
all  that  groweth  in  the  field  each  year,  and  before  Jehovah  tJtion 
thy  God,  in  the  place  wherein  he  shall  choose,  to  have  his  reguilr 
name  dwell,  thou  shalt  eat  the  tithe  of  thy  grain,  of  thy  new  tijth^ 
wine,  and  of  thine  oil,  and  the  first-born  of  thy  herd  and  of  ") 
thy  flock,  that  thou  mayest  learn  to  fear  Jehovah  thy  God 
always.     And  if  the  way  be  too  long  for  thee,  so  that  thou 
art  not  able  to  carry  it,  because  the  place  where  Jehovah  thy 
God  shall  choose  to  set  his  name,  is  too  far  from  thee ;  when 
Jehovah  thy  God  shall  bless  thee,  thou  shalt  exchange  thy 
offering  for  money,  and  shalt  bind  up  the  money  in  thy  hand, 
and  shalt  go  to  the  place  which  Jehovah  thy  God  shall  choose ; 
and  thou  shalt  spend  the  money  for  whatever  thou  desireth, 
for  oxen,  or  for  sheep,  or  for  wine,  or  for  strong  drink,  or 
for  whatever  thine  appetite  craveth;    and  thou  shalt  eat 
there  before  Jehovah  thy  God,  and  thou  shalt  rejoice  to- 
gether with  thy  household.     Also  thou  shalt  not  forget  the 
Levite  who  dwelleth  within  thy  town,  for  he  hath  no  portion 
nor  inheritance  with  thee. 

When  thou  vowest  a  vow  to  Jehovah  thy  God,  thou  shalt  i4.  The 
not  delay  to  pay  it ;  for  Jehovah  thy  God  will  surely  require  Sfen't  of 
it  of  thee  and  it  will  be  sin  on  thy  part.     But  if  thou  refrain  ^23°^^:: 
from  making  a  vow,  it  shall  be  no  sin  on  thy  part.     That  ^) 
which  thy  lips  have  declared  thou  shalt  faithfully  do,  ac- 
cording as  thou  hast  vowed  to  Jehovah  thy  God,  a  voluntary 
offering,  which  thou  hast  promised  by  word  of  mouth. 

DUTIES  AND  INCOME  OF  THE  LEVITICAL  PRIESTS 

Jehovah  thy  God  hath  chosen  the  priests  the  sons  of  Levi  15.  To 
to  minister  to  him,  and  to  bless  in  the  name  of  Jehovah.  And  fudg^ 
according  to  their  sentence  shall  every  dispute  and  case  of  ^^i  ^^) 
assault  be  decided. 

221 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

16.  To        Guard  carefully  against  the  plague  of  leprosy  in  that  thou 
charge    faithfully  observc  and  follow  all  the  directions  which  the 
of  cases  Levitical  priests   give  you.     According  to   the   commands 
rosy'^     which  I  gave  them  shall  ye  carefully  do. 
(24  8)  When  ye  draw  near  to  offer  battle,  the  priest  shall  approach 

en-  °     and  speak  to  the  people  and  say  to  them,  Hear  0  Israel,  ye 
peM?  ^^®  drawing  near  this  day  to  fight  against  your  enemies ;  do 
(20  2  4)    jiQt  lose  heart,  fear  not,  nor  tremble,  neither  be  afraid  be- 
cause of  them;  for  Jehovah  your  God  is  going  with  you  to 
fight  for  you  against  your  enemies  in  order  to  deliver  you. 

18.  No        The  Levitical  priests,  even  all  the  tribe  of  Levi,  shall  have 
tance'    uo  portiou  uor  inheritance  with  Israel.     And  they  shall  have 
b^.^y'     no  inheritance  among  their  kinsmen;   Jehovah  is  their  in- 
heritance, as  he  hath  declared  to  them. 

19.  To  The  Levitical  priests,  even  all  the  tribe  of  Levi,  shall  eat 
cJrtlin  the  offerings  made  by  fire  to  Jehovah,  and  of  that  which  be- 
the?f-^  longs  to  him.  And  this  shall  be  the  priests*  due  from  the 
ferings  people,  from  those  who  offer  a  sacrifice  whether  it  be  ox  or 
i^ti)'     sheep:   they  shall  give  to  the  priests  the  shoulder  and  the 

two  cheeks  and  the  stomach.  The  first-fruits  of  thy  grain, 
of  thy  new  wine,  and  of  thine  oil,  and  the  first  of  the  fleece 
of  thy  sheep  thou  shalt  give  him ;  for  Jehovah  thy  God  hath 
chosen  him  and  his  sons  out  of  all  thy  tribes,  to  stand  to 
minister  in  the  name  of  Jehovah  forever. 

20.  And  if  a  Levite  cometh  from  any  of  thy  towns  in  all  Israel, 
§'|^^n  where  he  resideth,  and  cometh  with  a  whole-hearted  de- 
priests    sire  to  the  place  which  Jehovah  shall  choose ;  then  he  shall 

minister  in  the  name  of  Jehovah  his  God,  as  do  all  his 
brethren  the  Levites,  who  serve  Jehovah  there.  He  shall 
have  like  portions  to  eat,  besides  that  which  cometh  from 
the  sale  of  his  patrimony. 

THE  PRE-EXILIC  SACRED  CALENDAR 

21.  The  Observe  the  sabbath  day,  to  keep  it  holy,  as  Jehovah  thy 
ba^h  Go^  commanded  thee.  Six  days  shalt  thou  labor  and  do 
^orjnan  all  thy  work,  but  the  seventh  day  is  a  sabbath  to  Jehovah 
beast  thy  God ;  in  it  thou  shalt  do  no  work,  thou,  nor  thy  son,  nor 
(5  12")  ^j^y  daughter,  not  thy  male  or  female  slave,  nor  thine  ox, 

nor  thine  ass,  nor  any  of  thy  cattle,  nor  the  alien  who  re- 

222 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

sideth  within  thy  city,  that  thy  male  and  female  slave  may 
rest  as  well  as  thou.  Thou  shalt  also  remember  that  thou 
wast  a  slave  in  the  land  of  Egypt,  and  Jehovah  thy  God 
brought  thee  out  from  there  by  a  mighty  hand  and  an  out- 
stretched arm ;  therefore  Jehovah  thy  God  commanded  thee 
to  keep  the  sabbath. 

Observe  the  month  Abib,  and  keep  the  passover  to  Je-  22. 
hovah  thy  God;   for  in  the  month  Abib  Jehovah  thy  God  ^^^f^^ 
brought  thee  forth  from  Egypt  by  night.     And  thou  shalt  p&s- 
sacrifice  the  passover  to  Jehovah  thy  God,  both  sheep  and   (Jis  1-2) 
oxen,  at  the  place  where  Jehovah  shall  choose  to  have  his 
name  dwell. 

None  of  the  flesh  which  thou  sacrificest  the  first  day  at  23. 
evening  shall  remain  throughout  the  night  until  the  morn-  Jf®ob°^ 
ing.     Thou  mayest  not  sacrifice  the  passover  within  any  serving 
of  thy  cities,  which  Jehovah  thy  God  giveth  thee ;  but  at  the  W''-  3- 
place  where  Jehovah  thy  God  shall  choose  to  have  his  name  ""  ^^ 
dwell,  there  thou  shalt  sacrifice  the  passover  in  the  evening 
as  the  sun  goes  down,  at  the  fixed  time  when  thou  camest 
forth  from  Egypt.   And  thou  shalt  cook  and  eat  it  in  the  place 
which  Jehovah  thy  God  shall  choose;   then  thou  shalt  re- 
turn home  in  the  morning.     Thou  shalt  eat  no  leavened 
bread  with  the  passover;    seven  days  shalt  thou  eat  un- 
leavened bread  therewith,  even  the  bread  of  affliction,  for 
thou  camest  forth  from  the  land  of  Egypt  in  trepidation; 
that  thou  mayest  remember  the  day  when  thou  camest 
forth  out  of  the  land  of  Egypt  all  the  days  of  thy  life.     And 
for  seven  days  no  leaven  shall  be  seen  with  thee  in  all  thy 
territory.     Six  days  thou  shalt  eat  unleavened  bread;    and 
on  the  seventh  day  shall  be  an  assembly  to  Jehovah  thy 
God ;  in  which  thou  shalt  do  no  work. 

Seven  weeks  shalt  thou  number  to  thee ;    from  the  time  24. 
thou  beginnest  to  put  the  sickle  to  the  standing  grain  shalt  wltks°' 
thou  begin  to  number  the  seven  weeks.     And  thou  shalt  jf^t^^ 
keep  the  feast  of  weeks  to  Jehovah  thy  God  according  to  ningof 
the  measure  of  the  voluntary  offering  which  thy  hand  shall  \t7{^^ 
present  in  proportion  as  Jehovah  thy  God  blesseth  thee. 
Thou  and  thy  son  and  thy  daughter,  thy  male  and  female 
slaves,  and  the  Levite,  who  dwelleth  in  thy  city,  and  the 
resident  alien,  the  fatherless  and  the  widow,  who  live  with 

223 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

thee,  shall  rejoice  before  Jehovah  in  the  place  where  Jehovah 
thy  God  shall  choose  to  have  his  name  dwell. 
25.  Thou  shalt  keep  the  feast  of  tabernacles  seven  days, 

ff®^^     after  thou  hast  gathered  in  the  products  of  thy  threshing- 
teber-     floor  and  thy  winepress.     And  thou  shalt  rejoice  in  thy  feast, 
lu?nf     together  with  thy  son  and  thy  daughter,  thy  male  and  fe- 
male slaves,  the  Levite,  the  resident  alien,  the  fatherless, 
and  the  widow,  who  are  within  thy  city.     Seven  days  shalt 
thou  keep  a  feast  to  Jehovah  thy  God  in  the  place  which 
Jehovah  shall  choose;   because  Jehovah  thy  God  will  bless 
thee  in  all  thine  increase  and  in  all  the  work  of  thy  hands, 
and  thou  shalt  be  altogether  joyful.     Three  times  in  the 
year  shall  all  thy  males  appear  before  Jehovah  thy  God  in  the 
place  which  he  shall  choose:    at  the  feast  of  unleavened 
bread,  and  at  the  feast  of  weeks,  and  at  the  feast  of  taber- 
nacles;   and  they  shall  not  appear  before  Jehovah  empty- 
handed  ;  every  man  shall  give  as  he  is  able  according  to  the  in- 
dividual gift  with  which  Jehovah  thy  God  hath  blessed  thee. 
26.Sev-       At  the  end  of  every  seven  years  thou  shalt  make  a  release. 
y^r  of    And  this  is  the  nature  of  the  release :  every  creditor  shall  re- 
lf§^^.    mit  that  which  he  hath  lent  to  his  neighbor;   he  shall  not 
exact  of  his  neighbor  or  fellow-countryman,  because  Je- 
hovah's release  hath  been  proclaimed.     Of  a  foreigner  thou 
mayest  exact  it ;   but  whatever  of  thine  is  with  thy  fellow- 
countryman  let  thy  hand  release. 
27.  Moses  gave  the  Israelites  this  command:    At  the  end  of 

Siding  every  seven  years  in  the  year  fixed  for  the  release,  at  the 
oUhe  feast  of  tabernacles,  when  all  Israel  cometh  to  see  the 
(31  lo-  face  of  Jehovah  thy  God  in  the  place  which  he  shall  choose, 
"^  thou  shalt  read  this  law  before  all  Israel.     Assemble  the 

people,  the  men  and  the  women  and  the  children,  as  well  as 
the  aliens  who  reside  within  thy  city,  that  they  may  hear, 
and  learn,  and  fear  Jehovah  your  God,  and  faithfully  fol- 
low all  the  words  of  this  law. 

2s,  Ap-  JUDICIAL  ANDICIVIL  ORGANIZATION 

ment  Judges  and  officers  shalt  thou  appoint  according  to  thy 

dSties  tribes  in  all  the  cities  which  Jehovah  is  about  to  give  thee. 

?udg2^  The  judges  shall  judge  the  people  with  righteous  judgment. 

(16  18-  Thou  shalt  not  pervert  justice:    thou  shalt  not  show  par- 

224 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

tiality ;  neither  shalt  thou  take  a  bribe,  for  a  bribe  blindeth 
the  eyes  of  the  wise  and  perverteth  the  words  of  the  righteous. 
Justice  and  only  justice  shalt  thou  follow,  that  thou  mayest 
live  and  inherit  the  land  which  the  Lord  thy  God  giveth 
thee. 

If  there  be  a  controversy  between  men  and  they  come  29. 
for  a  decision,  and  judgment  is  pronounced  upon  them,  with  l^^^_ 
the  result  that  the  righteous  is  vindicated  and  the  wicked  ness, 
condemned,  and  if  the  culprit  deserves  to  be  beaten,  then  S^St  ' 
the  judge  shall  make  him  lie  down  and  be  beaten  in  his  pres-   ^^s  1-3) 
ence  with  the  number  of  blows  corresponding  to  his  crime. 
Forty  blows  may  he  inflict  upon  him,  but  no  more,  lest,  if 
he  add  more  blows  than  these,  thy  fellow-countryman  be 
held  in  contempt  in  thine  eyes. 

If  a  question  involve  bloodshed  or  conflicting  claims,  or  30. 
the  plague  of  leprosy, — questions  of  controversy  within  thy  ^^Jfof 
city  too  difficult  for  thee  to  decide,— then  thou  shalt  set  out  Jhe^«en- 
and  go  up  to  the  place  which  the  Lord  thy  God  shall  choose;  court 
and  thou  shalt  come  to  the  Levitical  priests,  and  to  the  judge   (»7  «•  9) 
who  shall  be  officiating  in  those  days;    and  thou  shalt  in- 
quire ;  and  they  shall  make  known  to  thee  the  proper  judi- 
cial sentence. 

Thou  shalt  act  according  to  the  tenor  of  the  sentence  which  31.. its 
they  shall  make  known  to  thee  from  that  place  which  Je-  ^^^^i  ^^ 
hovah  shall  choose ;  and  thou  shalt  do  exactly  as  they  direct  be^|je- 
thee,  according  to  the  tenor  of  the  instruction  which  they  0^  "> 
shall  give  thee,  and  according  to  the  decision  which  they 
shall  impart  to  thee,  thou  shalt  do  without  departing  from 
the  sentence  which  they  shall  make  known  to  thee,  either 
to  the  right  hand  or  to  the  left. 

Should  a  man  act  presumptuously,  so  as  not  to  hearken  32.  Re- 
to  the  priest  who  standeth  to  minister  there  before  the  Lord  f^^^J. 
thy  God,  or  to  the  judge,  that  man  shall  die.     Thus  thou  9^^l^^_ 
shalt  purge  away  the  evil  from  Israel,  that  all  the  people  tencr' 
may  take  heed,  and  fear,  and  never  again  act  presump-   ^'^  ''^ 
tuously. 

One  witness  shall  not  stand  up  alone  to  testify  against  a  33.wit- 
man  for  any  crime,  nor  for  any  sin  which  he  has  committed,  "fg^^] 
By  the  testimony  of  two  or  three  witnesses  must  a  matter 
be  established. 

225 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

34.Pun-       If  a  malicious  witness  stand  up  against  a  man  to  accuse 

mentof  ^^  ^^  trcason,  then  both  the  men  who  have  the  dispute 

a  false     shall  Stand  before  Jehovah,  before  the  priests  and  the  judges 

(11-2?)^^   who  shall  be  officiating  in  those  days;  and  the  judges  shall 

thoroughly  investigate ;  and  should  it  prove  that  the  witness 

is  a  false  witness,  and  hath  testified  falsely  against  his 

countryman,  then  shall  ye  do  to  him  as  he  purposed  to  do 

to  his  fellow-countryman;   thus  thou  shalt  purge  away  the 

evil  from  thy  midst,  that  those  who  remain  may  heed  and 

fear,  and  never  again  commit  any  such  crime  in  thy  midst. 

And  thou  shalt  not  show  pity ;  life  for  life,  eye  for  eye,  tooth 

for  tooth,  hand  for  hand,  foot  for  foot. 

35.  The  witnesses  shall  first  raise  their  hands  against  a  mur- 
SitSs  derer  to  put  him  to  death,  and  afterward  the  hands  of  all  the 
iuSng  people.  Thus  thou  shalt  purge  away  the  evil  from  thy  midst. 
sen-  And  this  is  the  rule  in  regard  to  the  manslayer,  who  may 
(17^7^)      flee  to  a  city  of  refuge  and  live:   whoso  killeth  his  neighbor 

36.  The  accidentally  without  having  been  his  enemy  formerly,  as 
anceof  for  example  when  a  man  goeth  into  the  forest  with  his 
nocent  i^cighbor  to  cut  wood,  and  he  swingeth  the  ax  with  his  hand 
man-  to  cut  dowu  a  trcc,  and  the  head  slippeth  from  the  helve  and 
(i9^f.Io)  striketh  his  neighbor,  so  that  he  dieth,  the  man  shall  flee 

to  one  of  these  cities  and  live;  lest  the  avenger  of  blood 
pursue  the  manslayer,  while  he  is  enraged,  and  overtake 
him,  because  the  way  is  long,  and  take  his  life,  although  he 
did  not  deserve  to  die,  since  he  was  not  formerly  the  dead 
man's  enemy.  Therefore  I  command  that  thou  shalt  set  apart 
three  cities.  And  if  Jehovah  thy  God  enlarge  thy  borders, 
as  he  hath  sworn  to  thy  fathers,  and  give  thee  all  the  land 
which  he  promised  to  give  to  thy  fathers,  if  thou  shalt  keep 
all  this  command  to  do  it,  which  I  command  thee  this  day, 
in  that  thou  love  Jehovah  thy  God,  and  walk  ever  in  his 
ways,  then  shalt  thou  add  three  other  cities,  besides  these 
three,  that  innocent  blood  may  not  be  shed  in  the  midst 
of  thy  land,  which  Jehovah  thy  God  giveth  thee  as  an  in- 
heritance, and  thus  blood-guilt  be  upon  thee. 

37.  But  But  if  any  man  hate  his  neighbor,  ard  lie  in  wait  for 
t^e°^  hini»  and  attack  him  and  strike  him  mortally  so  that  he 
^'j^-  die,  and  the  murderer  flee  to  one  of  the  cities  of  refuge, 
(u-13)      the  elders  of  his  city  shall  send  and  bring  him,  and  deliver 

226 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

him  into  the  hand  of  the  avenger  of  blood,  that  he  may  die. 
Thou  Shalt  have  no  mercy  on  him,  but  shall  purge  away 
the  innocent  blood  from  Israel,  that  it  may  go  well  with 
thee. 

When  thou  comest  to  the  land  which  Jehovah  thy  God  is  38. 
about  to  give  thee,  and  shalt  possess  it,  and  shalt  dwell  in  it,  2c^}^' 
and  shalt  say  to  thyself,  I  will  set  over  me  a  king  as  have  all  tions  of 
the  nations  that  are  round  about  me,  be  sure  to  set  over  thee  07^"»^ 
as  king  him  whom  Jehovah  thy  God  shall  choose ;  one  from  ''^ 
among  thy  fellow  Israelites  shalt  thou  set  over  thee  as  king; 
thou  mayest  not  put  a  foreigner  over  thee  who  is  not  a  fellow 
Israelite. 

Only  he  shall  not  provide  many  horses  for  himself,  nor  39.  His 
shall  he  cause  people  to  return  to  Egypt  in  order  that  he  jbiiga- 
may  provide  many  horses,  since  Jehovah  hath  said  to  you,   (•°-"^) 
Ye  shall  never  again  return  that  way.     Neither  shall  he 
take  many  wives  for  himself,  lest  his  heart  turn  away; 
neither  shall  he  collect  for  himself  great  quantities  of  silver 
and  gold. 

And  when  he  sitteth  upon  his  kingly  throne  he  shall  write  40.  At- 
f  or  himself  in  a  book  a  copy  of  this  law  which  is  in  the  charge 
of  the  Levitical  priests;  and  he  shall  have  it  always  with  the 
him,  and  he  shall  read  in  it  daily  as  long  as  he  lives,  that  Sw 
he  may  learn  to  fear  Jehovah  his  God,  to  take  heed  to  ob-  ^"'^°^ 
serve  all  the  words  of  this  law  and  these  statutes,  that  his 
heart  be  not  lifted  up  above  his  kinsmen,  and  that  he  turn 
aside  from  this  command  neither  to  the  right  nor  to  the  left, 
in  order  that  he  and  his  descendants  may  continue  long  to 
rule  in  the  midst  of  Israel. 


titude 
toward 


'ntten 


HUMANE  REGULATIONS 


41. 


Thou  shalt  not  muzzle  the  ox  when  it  treadeth  out  the  Siaring 
grain.  (25  *) 

When  thou  buildest  a  new  house,  thou  shalt  make  a  Guard- 
parapet  for  thy  roof,  that  thou  bring  not  blood  upon  thy  ^^^^^^ 
house,  in  case  any  man  should  fall  from  it.  safety 

Fathers  shall  not  be  put  to  death  with  their  children,  and  if  '^ 
children  shall  not  be  put  to  death  with  their  fathers ;   each  Sparing 
man  shall  be  put  to  death  shnply  for  his  own  crime.  L^nt 

227 


(34  «) 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

44.  In  the  case  of  a  poor  man,  thou  shalt  not  sleep  with  his 
4g°'^"  pledge ;  thou  shalt  surely  restore  to  him  the  pledge  at  sun- 
(i^u)^    set,  that  he  may  sleep  in  his  garment,  and  bless  thee ;  thus 

thou  wilt  be  counted  righteous  before  Jehovah  thy  God. 

45.  Not  No  man  shall  take  the  mill  or  the  upper  millstone  as  a 
a^nlcS-  pledge,  for  thereby  he  taketh  a  man's  life  as  a  pledge. 

^jjy  Thou  shalt  not  oppress  a  hired  servant  who  is  poor  and 

46.  needy,  whether  he  be  of  thy  own  race,  or  of  the  resident 
SS^°^  aliens  who  are  in  thy  land  within  thy  city.  On  the  same  day 
hired  thou  shalt  pay  him  his  wages  before  the  sun  goeth  down, 
vants  for  he  is  poor,  and  setteth  his  heart  upon  it;  and  let  him 
("  ")  not  cry  against  thee  to  Jehovah,  and  thou  be  guilty  of  a 

crime. 

47.  Pro-  Thou  shalt  not  deliver  to  his  master  a  slave  who  has  fled 
tection  fj.Qjjj  jjjg  niaster  to  thee.  He  shall  dwell  with  thee  in  thy 
^Ij^i^  land,  in  the  place  which  he  shall  choose  within  one  of  thy 
")         towns,  where  it  pleases  him  best,  without  thy  oppressing 

him. 
48  Giv-       If  one  of  thy  own  race,  a  Hebrew  man  or  a  Hebrew  woman, 
eraiiy     ^^  sold  to  thee,  he  shall  serve  thee  six  years;    then  in  the 
f?eld      seventh  year  thou  shalt  let  him  go  free.     And  when  thou 
slave      lettest  him  go  free,  thou  shalt  not  let  him  go  empty-handed ; 
(15 iJ")  rather  thou  shalt  furnish  him  liberally  from  thy  flock,  and 
thy  threshing-floor,  and  thy  winepress;    according  as  Je- 
hovah thy  God  hath  blessed  thee  thou  shalt  give  to  him. 
And  thou  shalt  remember  that  thou  wast  a  slave  in  the  land 
of  Egypt,  and  that  Jehovah  thy  God  redeemed  thee ;  there- 
fore I  now  command  thee  to  do  this  thing. 

49.  Not  Thou  shalt  not  pervert  the  justice  due  to  the  resident  alien, 
wrong  or  to  the  fatherless,  nor  take  a  widow's  garment  to  pledge ; 
deSt?'  ^^*  *^^^  ^^^^*  remember  that  thou  wast  a  slave  in  Egypt, 
(24  17.  and  that  Jehovah  thy  God  redeemed  thee  from  there ;  there- 
^'^         fore  I  command  thee  to  do  this  thing. 

50.  To  Jehovah  so  loveth  the  resident  alien  that  he  giveth  to  him 
L°ren*^*  food  and  raiment.  Love  then  the  resident  alien ;  for  ye  were 
(10 18b.    QYice  resident  aliens  in  the  land  of  Egypt. 

51.  To  When  thou  lendest  thy  neighbor  any  kind  of  loan,  thou 
Tman's  ^^^^*  ^^*  ^o  i^to  his  house  to  take  a  pledge  from  him. 
feelings  Thou  shalt  staud  without,  and  the  man  to  whom  thou  dost 
2) '"       lend  shall  bring  out  the  pledge  to  thee. 

228 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

Thou  shalt  not  lend  on  interest  to  thy  fellow-countryman :  52.  To 
interest  on  money,  food  or  on  anything  that  is  lent  on  in-  in?e^r^t 
terest.     To  a  foreigner  thou  mayest  lend  on  interest;   but  g^^* 
to  thy  fellow-countryman  thou  shalt  not  lend  on  interest,  brew^ 
—that  Jehovah  thy  God  may  bless  thee  in  all  that  thou  2?)^"* 
undertakest  to  do,  in  the  land  to  which  thou  art  going  to 
possess  it. 

If  there  be  with  thee  a  poor  man,  one  of  thy  fellow-country-  53.  Not 
men,  in  any  of  thy  cities  in  thy  land  which  Jehovah  thy  fSs^a 
God  giveth  thee,  thou  shalt  not  be  hardhearted,  nor  shut  ^^^^ 
thy  hand  from  thy  poor  brother ;  but  thou  shalt  surely  open  V^^S.n\ 
thy  hand  to  him,  and  shalt  lend  him  sufficient  for  his  need 
as  he  wanteth.     Beware  lest  this  base  thought  come  in  thy 
heart.  The  seventh  year,  the  year  of  release,  is  at  hand,  and 
thou  turn  a  deaf  ear  to  thy  poor  brother,  and  thou  give  him 
nothing,   and  he  cry  to  Jehovah  against  thee,  and  thou  be 
guilty  of  a  crime.     Thou  shalt  surely  give  to  him,  and  thy 
heart  shall  not  be  sad  when  thou  givest  to  him,  because  for 
this  Jehovah  thy  God  will  bless  thee  in  all  thy  work,  and  in 
all  that  thou  undertakest  to  do.     For  the  poor  will  never 
cease  to  be  in  the  land;   therefore  I  command  thee.  Thou 
shalt  surely  open  thy  hand  to  thy  brother,  to  thy  needy,  and 
to  thy  poor  in  thy  land. 

When  thou  reapest  thy  harvest  in  thy  field,  and  hast  for-  54.  to 
got  a  sheaf  in  thy  field,  thou  shalt  not  go  again  to  bring  it;  parTof 
it  shall  be  for  the  resident  alien,  for  the  fatherless,  and  for  pain 
the  widow,  that  Jehovah  thy  God  may  bless  thee  in  all  the  n°eedy^ 
work  of  thy  hands.     When  thou  beatest  thy  olive-tree,  thou  ^"^ "' 
shalt  not  go  over  the  boughs  again ;  it  shall  be  for  the  resident 
alien,  for  the  fatherless,  and  for  the  widow.     When  thou 
gatherest  the  grapes  of  thy  vineyard,  thou  shalt  not  glean 
it  after  thee ;  it  shall  be  for  the  resident  alien,  for  the  father- 
less, and  the  widow.     Thou  shalt  remember  that  thou  wast 
a  slave  in  the  land  of  Egypt;   therefore  I  command  thee  to 
do  this  thing. 

When  thou  hast  made  an  end  of  tithing  all  the  tithe  of  55.  To 
thy  produce  in  the  third  year,  which  is  the  year  of  tithing,  ^J^^, 
thou  shalt  give  it  to  the  Levite,  to  the  resident  alien,  to  n»ai 
the  fatherless,  and  to  the  widow,  that  they  may  eat  within  tke^ 
thy  city,  and  be  filled.     And  thou  shalt  say  before  Jehovah  5||1? 

229  "' 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

thy  God,  I  have  put  away  the  consecrated  things  out  of  my 
house,  and  have  also  given  them  to  the  Levite,  and  to  the 
resident  alien,  to  the  fatherless,  and  to  the  widow,  just  as 
thou  hast  commanded  me;  I  have  not  transgressed  any  of 
thy  commands,  neither  have  I  forgotten  them. 

I.  The  Value  of  the  Deuteronomic  Laws.  The  laws  contained  in 
the  book  of  Deuteronomy  are  of  a  twofold  value  to  the  modern  student. 
Representing,  as  they  do,  Israel's  legal  development  during  the  two  or 
three  centuries  following  the  formulation  and  acceptance  of  the  primitive 
decalogues  in  Ex.  21-23  (§§  LIX,  LX),  they  afford  an  excellent  basis 
for  the  study  of  the  development  of  the  inner  institutional  life  of  Judah, 
and  reveal  the  practical  fruitage  of  the  activity  of  the  prophets  of  the 
eighth  and  seventh  centuries  before  Christ.  In  the  second  place,  be- 
cause of  their  high  ethical  and  spiritual  qualities,  many  of  these  laws 
will  never  cease  to  be  a  guide  and  inspiration  to  nations  and  individuals 
seeking  to  know  and  to  do  the  will  of  God. 

Naturally  there  is  no  reference  in  the  account  of  Josiah's  reformation 
to  the  philanthropic  laws  of  Deuteronomy;  but  in  the  royal  court  and  in 
the  public  tribunals,  and  especially  in  their  appeal  to  the  conscience  of 
the  race,  they  doubtless  exerted  a  quiet  yet  pervasive  influence,  holding 
up  before  the  nation,  in  clear  and  definite  form,  the  principles  which 
the  true  prophets  proclaimed  in  public  address  and  by  personal  ex- 
ample. 

II.  The  Laws  Regarding  Sacrifice  and  Ceremonial  Cleanliness. 
The  earlier  primitive  codes  had  provided  that  men  should  rear  altars 
and  offer  sacrifices  anyA^here  throughout  the  land  of  Israel.  The  experi- 
ence of  the  days  of  Manasseh  had  demonstrated  that  the  heathen  insti- 
tutions which  still  clung  to  the  local  shrines  were  inimical  to  the  pure 
worship  of  Jehovah.  Through  the  sermons  of  Amos  and  Hosea  one 
can  see  the  drunkenness,  the  revelry,  the  loud  songs  and  the  immor- 
ality, which,  under  the  guise  of  religion,  characterized  and  debased  the 
festivals  held  at  these  ancient  shrines. 

The  new  code  provided  that  no  sacrifice  or  offering  should  be  presented 
to  Jehovah,  except  in  the  temple  at  Jerusalem.  There  the  reformers 
clearly  hoped,  under  the  shadow  of  the  court  and  the  direction  of  the 
leading  priests  and  prophets  of  the  realm,  to  guard  the  purity  of  the 
ceremonial  worship  against  debasing  heathen  rites.  Hitherto  a  portion 
of  every  animal  slain  for  food  had  apparently  been  presented  to  Jehovah 
as  a  sacrifice.     When  all  sacrifice  was  centralized  in  Jerusalem,  it  Y  ^s 

230 


THE  LAWS  REGARDING  SACRIFICE 

practically  impossible  to  follow  this  ancient  custom.  Accordingly  per- 
mission was  given  to  kill  animals  and  eat  the  flesh  at  any  place,  without 
any  religious  or  ceremonial  significance  attaching  thereto.  The  offerer 
was  simply  under  obligation  to  respect  the  ancient  Semitic  belief  that 
the  blood  of  the  animal  represented  the  God-given  life.  Hence,  the 
blood  was  not  to  be  eaten,  but  poured  upon  the  ground. 

The  Hebrews  were  also  commanded  not  to  eat  the  flesh  of  certain 
animals  which  were  considered  unclean.  While  the  distinction  between 
clean  and  unclean  animals  seems  arbitrary,  it  appears  to  have  been  de- 
termined in  certain  cases  by  the  habits  of  the  animals  thus  distinguished 
or  by  the  pleasant  or  loathsome  impression  which  the  beast  or  bird  or 
fish  made  upon  primitive  man.  Scavengers  are,  as  a  rule,  thus  ex- 
cluded; also  animals  living  in  holes,  and  birds  of  the  night.  In  many 
cases  beasts  and  birds  were  doubtless  regarded  as  unclean  because  they 
had  been  the  totems  of  certain  primitive  Semitic  tribes.  The  camel  was 
probably  placed  under  the  ban  for  this  reason. 

In  the  Deuteronomic  code  there  are  few  traces  of  the  later  detailed 
laws  regarding  ceremonial  uncleanness.  The  only  exceptions  to  this 
rule  are  two  laws  which  apparently  embody  very  ancient  customs:  the 
one  directs  that  the  body  of  one  punished  for  a  capital  offence  be  buried 
at  once ;  the  other  describes  the  rite  of  purification  to  be  observed  by  the 
members  of  the  community  in  case  an  undetected  murderer  has  brought 
moral  guilt  upon  a  village  or  city.  This  rite  perhaps  represents  a  sur- 
vival of  the  old  Semitic  institution,  reflected  in  the  code  of  Hammurabi, 
which  assumed  that  every  community  was  responsible  for  crimes  com- 
mitted in  its  midst.  The  ceremony  was  in  itself  a  protest  on  the  part  of 
the  community  against  the  crime,  and  a  symbolic  prayer  for  that  as- 
surance of  ceremonial  purity  in  the  sight  of  God  which  was  given  by 
Jehovah's  representatives,  the  priests. 

HI.  Duties  and  Income  of  the  Levitical  Priests.  The  Deutero- 
nomic code  knows  nothing  of  the  later  distinction  between  the  priests 
and  the  Levites.  All  priests  are  designated  as  "sons  of  Levi."  This 
title  was  applied  to  those  who  had  charge  of  the  temple  at  Jerusalem 
as  well  as  of  the  other  ancient  sanctuaries.  From  the  laws  regarding 
sacrifice  it  would  also  appear  that,  not  the  priest,  but  each  individual 
offerer  still  slew  the  sacrificial  victim,  and  himself  presented  certain 
parts  to  Jehovah.  The  rest  he  shared  with  his  family  and  the  dependent 
members  of  the  community.  In  the  case  of  the  first-fruits,  the  priest 
received  the  basket  containing  them,  and  placed  it  before  the  altar  of 
Jehovah.     Otherwise  there  is  little  evidence  that  at  this  period  the  chief 

231 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

duty  of  the  priests  was  to  offer  the  sacrifices.  Instead,  they  figure  most 
prominently  as  the  representatives  of  Jehovah  to  whom  civil,  criminal 
and  religious  cases  were  referred  for  their  judicial  decision.  Failure 
to  abide  by  their  decision  was  regarded  as  an  act  of  impiety  punishable 
by  death.  The  method  of  procedure  in  dealing  with  cases  of  leprosy 
was  also  determined  by  them.  On  the  eve  of  battle  they  encouraged 
the  people  by  earnest  exhortations.  Above  all,  they  were  the  teachers 
of  the  masses.  By  word,  as  well  as  by  legal  decision  and  symbol,  the 
faithful  priests  taught  the  people  how  to  worship  and  how  to  deal 
justly  with  one  another.  Thus  the  early  priests  were  in  a  very  true 
sense  the  successors  of  Israel's  first  great  leader  and  judge,  Moses. 
Through  their  decisions  and  counsels  and  teachings,  they  were,  by 
virtue  of  the  religious  authority  attributed  to  them,  in  a  position  to  ex- 
ert a  powerful  influence  upon  the  life  and  faith  of  the  people. 

Their  regular  income  included  those  parts  of  the  burnt-offerings  which 
were  not  entirely  consumed:  the  shoulder,  the  two  cheeks,  the  stomach 
of  every  ox  or  sheep  that  was  sacrificed,  and  the  first-fruits  of  the  grain, 
wine  and  oil,  and  the  first  fleece  of  every  flock.  This  comparatively 
meagre  means  of  support  w^as  supplemented  by  the  privilege  of  sharing 
in  the  family  feasts  at  the  sanctuary  and  of  receiving  a  part  of  the  tri- 
ennial tithe.  The  amount,  however,  in  each  case  was  determined  by 
the  generosity  of  the  individual  offerer.  The  frequent  exhortations 
in  Deuteronomy  not  to  forget  the  Levite  indicate  that  there  was  great 
need  of  arousing  this  generosity,  and  imply  that  the  Levites  often  suffered 
actual  want. 

When  the  many  sanctuaries  outside  of  Jerusalem  were  abolished, 
Josiah,  in  accordance  with  the  regulations  of  the  new  law-book,  per- 
mitted those  who  ministered  at  these  ancient  shrines  to  come  and  share 
the  income  of  the  Jerusalem  temple.  Few,  however,  appear  to  have 
responded. 

A  little  later,  in  Ezekiel's  code,  these  outsiders  are  designated  as  the 
Levites,  in  distinction  from  the  priests — the  descendants  of  those  who 
had  hitherto  ministered  at  the  Jerusalem  temple.  By  Ezekiel  and  in 
the  later  codes,  the  more  menial  positions  and  duties  are  assigned  to 
these  Levites.  The  law  of  Deuteronomy,  therefore,  represents  the  be- 
ginning of  that  great  movement  which  fundamentally  transformed  the 
position  and  functions  of  the  priestly  class. 

IV.  The  Pre=Exilic  Sacred  Calendar.  The  book  of  Deuteronomy 
reveals  the  great  changes  which  were  gradually  being  made  in  Israel's 
ceremonial  institutions.     The  old  nomadic  festivals  had  become  dis- 

232 


THE  PRE-EXILIC  SACRED  CALENDAR 

tinctly  agricultural  feasts.  The  sabbath  was  pre-eminently  a  day  of 
rest  for  laboring  man  and  beast.  Thus  its  social  and  philanthropic 
character  was  primarily  emphasized.  Already  "the  sabbath  was  for 
man,  not  man  for  the  sabbath." 

The  dates  of  the  three  great  annual  festivals  were  still  left  indeter- 
minate, except  that  the  feast  of  weeks  was  to  begin  seven  weeks  after 
the  ripening  of  the  first  grain  in  the  month  of  March-April.  The 
passover  marked  the  beginning  of  the  harvest,  which  in  Palestine  came 
about  the  end  of  March.  Hitherto  it  had  been  a  family  festival,  ob- 
served at  the  home  or  else  at  the  local  high  places.  The  Deuteronomic 
law-givers,  in  accordance  with  their  aim  to  centralize  all  worship, 
enacted  that  the  paschal  lamb  should  be  sacrificed  and  eaten  only  at 
Jerusalem  under  the  shadow  of  Jehovah's  temple.  They  provided, 
however,  that  the  feast  should  first  be  observed  at  home  for  seven  days, 
during  which  no  leavened  bread  should  be  eaten.  The  seventh  day 
was  to  be  celebrated  by  a  general  assembly  of  the  people. 

The  second  great  feast,  the  feast  of  weeks,  corresponded  to  the  feast  of 
the  harvest  in  the  primitive  codes.  It  marked  the  end  of  the  grain 
harvest,  just  as  the  passover  marked  the  beginning.  Its  date  was  de- 
pendent upon  the  season;  but  it  had  usually  come  in  the  latter  part  of 
May.  In  the  code  of  Deuteronomy  its  date  was  fixed  just  seven  weeks 
after  the  beginning  of  the  passover  in  order  that  it  might  be  celebrated 
in  all  parts  of  the  country  at  the  same  time.  At  this  feast  the  men  again 
came  up  to  Jerusalem  with  their  families  to  present  to  Jehovah  a  volun- 
tary offering  proportionate  to  the  extent  of  their  harvest.  It  was  a 
time  when  rich  and  poor  feasted  together  and  gave  thanks  to  Jehovah 
who  had  blessed  them  with  the  fruits  of  the  soil. 

The  third  great  national  festival,  known  in  the  primitive  codes  as 
the  feast  of  ingathering,  was  designated  in  the  law-book  of  Deuteron- 
omy  as  the  feast  of  booths  or  tabernacles.  It  was  the  concluding  agri- 
cultural festival  of  the  year,  when  the  fruits  of  the  field  had  been  gathered 
in  and  the  grain  thrashed  on  the  thrashing-floor  and  the  wine  was  fresh 
from  the  presses.  In  the  later  priestly  codes  its  date  was  fixed  in  the 
latter  part  of  September.  In  spirit  and  character  it  corresponded 
closely  to  the  old  New  England  Thanksgiving.  In  the  early  days  it 
had  been  celebrated  on  the  thrashing  floors  or  beside  the  wine-presses  or 
at  the  local  sanctuary;  but  the  Deuteronomic  law-givers  provided  that 
it  should  be  observed  for  seven  days  at  the  central  sanctuary  at  Jerusalem. 
Like  the  other  festivals,  it  was  a  time  of  rejoicing  and  thanksgiving, 
when  all  members  of  the  community  feasted  together,  sharing  their 

233 


REGULATIONS  OF  THE  DEUTERONOMIC  CODE 

offerings  with  the  slaves,  the  Levites,  the  resident  aliens,  the  fatheriess, 
and  the  widows.  Every  man,  woman  and  child  was  expected  to  go  up 
at  this  time  to  Jerusalem  and  to  take  as  an  offering  what  he  was  able. 

The  effect  of  these  feasts  upon  the  life  of  the  community  cannot  be 
overestimated.  In  forms  that  were  natural  and  joyful,  they  developed 
the  worshipful  instincts  of  the  people.  They  emphasized  the  unity  of 
the  nation  and  its  obligations  of  loyalty  and  service  to  Jehovah.  They 
also  developed  the  democratic  and  generous  spirit;  for  all  classes  feasted 
together,  sharing  a  common  meal.  Moreover,  they  gave  the  religious 
leaders,  the  priests,  the  prophets  and  the  sages,  an  opportunity  to  come 
into  close  touch  with  the  people  and  to  teach  them,  at  a  time  when  the 
minds  of  their  hearers  were  especially  free  from  care  and  open  to  receive 
new  truths. 

V.  Judicial  and  Civil  Organization.  The  Deuteronomic  law-givers 
accepted  the  existing  judicial  organization,  but  sought  to  define  still 
further  the  duties  and  responsibilities  of  judges  and  witnesses.  They 
also  provided  for  a  central  court  of  appeal,  consisting  chiefly  of  the  Le- 
vitical  priests  at  the  Jerusalem  sanctuary.  To  this  central  court,  as  a 
final  authority,  important  and  difficult  criminal,  civil  and  ceremonial 
cases  were  to  be  referred.  This  provision  was  probably  a  result  of  the 
dominant  aim  to  centralize  all  judicial  as  well  as  religious  authority  in 
Jerusalem. 

In  earlier  times  an  ancient  custom  had  obtained  which  permitted 
every  man  who  had  shed  the  life  of  a  human  being  to  find  refuge  from 
the  avenger  of  blood  at  Jehovah's  altar.  Thus,  every  high  place  was 
an  asylum  for  the  innocent  man-slayer,  and  the  primitive  codes  had 
provided  that  only  a  deliberate  murderer  should  be  denied  this  privilege 
(§  LIX^).  When  these  high  places  were  abolished  by  the  Deuteronomic 
law-givers,  it  became  necessary,  out  of  deference  to  the  ancient  custom, 
to  establish  certain  cities  of  refuge  at  convenient  distances  throughout 
the  land.  According  to  the  late  tradition  in  Joshua  20,  the  three  west- 
Jordan  cities  of  refuge  were  Kadesh  in  Galilee,  Shechem  in  the  hill  coun- 
try of  Ephraim,  and  Hebron  in  southern  Judah.  The  three  east  of  the 
Jordan  were  Bezer  in  the  territory  of  Reuben,  Ramoth  in  Gilead,  further 
in  the  north,  and  Golan  in  Bashan,  in  the  territory  of  the  half  tribe  of 
Manasseh.  For  the  needs  of  the  people  of  Judah  the  two  sacred  cities 
of  Jerusalem  and  Hebron  were  probably  selected,  and  possibly  a  third 
town  further  in  the  west. 

The  laws  regarding  the  kingship  were  intended  primarily  to  guard 
against  the  evils  which  had  become  apparent  during  the  reign  of  Solo- 

234 


JUDICIAL  AND  CIVIL  ORGANIZATION 

mon.  They  sturdily  championed  the  old  democratic  principles  which 
from  the  first  had  characterized  the  Hebrew  state.  They  provided  a 
constitution  to  guide  the  king  in  his  ruling  and  to  protect  the  rights 
of  the  people.  The  Hebrew  state  was  thus  made  a  constitutional 
monarchy.  The  laws  also  emphasized  strongly  that  theocratic  idea, 
inherent  in  all  the  early  Semitic  communities,  that  the  Deity  was  the 
supreme  ruler  of  the  nation,  and  that  the  king  was  simply  his  earthly 
representative. 

VI.  Humane  Regulations.  One  of  the  most  marked  characteristics 
of  the  Deuteronomic  laws  is  their  humane  spirit.  They  apply  Hosea's 
law  of  love  to  every  department  of  life.  Those  who  toil  and  those  who 
are  helpless,  whether  men  or  beasts,  are  the  especial  objects  of  the  law- 
givers' attention.  These  laws  are  superbly  adapted  to  the  life  and  con- 
dition of  the  people  and  represent  the  beginnings  of  that  philanthropic 
and  social  legislation  which  is  gradually  transforming  and  ennobling  the 
character  of  our  modern  civilization.  They  recognize  the  responsi- 
bility of  the  strong  and  wealthy  and  those  who  rule,  not  only  to  the  less 
fortunate  but  also  to  the  weaker  and  less  efficient  members  of  the  com- 
munity. They  proceed  on  the  universal  principle  that  "it  is  more 
blessed  to  give  than  to  receive,"  and  that  intelligent,  liberal  giving  is  as 
necessary  and  helpful  to  the  giver  as  to  the  one  who  receives. 

The  old  custom  of  punishing  the  kindred  of  a  criminal  as  well  as  the 
culprit  himself,  which  had  been  abandoned  a  few  generations  before 
in  the  reign  of  Amaziah  (§  LXXIIP*),  was  formally  recognized  as  unjust 
and  was  accordingly  annulled  by  the  Deuteronomic  law-givers.  The 
justice  of  not  taking  as  pledge  a  millstone,  which  was  required  in  pre- 
paring the  food  for  each  family,  was  obvious.  The  law  which  enjoins 
the  payment  of  the  wages  of  a  laboring  man  without  delay  is  as  practically 
applicable  to-day  as  in  ancient  Israel.  So  also  the  law  which  seeks  to 
secure  impartial  justice  for  the  resident  alien  and  for  all  others  in  the 
community  who  could  not  plead  their  own  cause  or  had  no  powerful 
champion.  A  delicate  consideration  characterizes  the  regulation  which 
commands  that  a  creditor  shall  not  invade  the  sanctity  of  the  home  of  a 
poor  debtor  in  order  to  secure  a  pledge.  The  command  not  to  ask  in- 
terest of  any  fellow-Hebrew  must  be  interpreted  in  the  light  of  the  fact 
that  in  these  early  days  life  in  Judah  was  still  very  simple.  Loans  were 
usually  made  to  those  who  had  suffered  misfortune,  and  were  necessary 
in  order  to  save  the  borrower  from  starvation  or  slavery.  Therefore,  to 
demand  the  exorbitant  rate  of  interest  which  was  usually  asked  in  the 
East  would  have  been  cruel.     It  was  equally  disastrous  to  withhold  a 

235 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

loan  from  a  poor  man.  Hence  the  Deuteronomic  laws  regarding  inter- 
est are  in  reality  strong  and  practical  exhortations  to  be  generous  to  the 
poor  and  needy. 

These  laws  aim,  however,  by  means  of  definite,  legal  regulations,  to 
lift  the  act  above  the  plane  of  mere  charity  and  to  save  the  self-respect 
of  the  one  who  borrows,  as  well  as  to  emphasize  the  responsibility  of 
those  who  are  able  to  make  the  loan. 

The  same  noble  consideration  appears  in  the  law  regarding  the  glean- 
ings. They  are  to  be  left  in  the  field  and  on  the  vines  and  olive  trees 
that  the  needy  may  by  their  own  toil  share  in  the  common  products  of 
the  soil.  The  tithe  of  the  third  year  was  also  presented  to  Jehovah  to  be 
held  in  trust  for  the  wards  of  the  community,  the  Levites,  the  resident 
aliens,  the  fatherless  and  the  widows.  Divested  of  their  local  setting 
and  coloring,  the  principles  which  underlie  these  ancient  humane  regu- 
lations anticipate  and  in  certain  ways  surpass  the  noblest  legislation  of 
the  most  advanced  modern  Christian  lands. 


§LXXXV.     JEREMIAH'S    EXPERIENCES    AS    PATRIOT    AND 
PREACHER  UNDER  JEHOIAKIM 

i.jo-         In  the  days  [of  Josiah]  Pharaoh-necho  king  of  Egypt 

fiui^     went  up  against  the  king  of  Assyria  to  the  River  Euphrates. 

attack    And  King  Josiah  went  against  him ;  and  Pharaoh-necho  slew 

Secho     him  at  Megiddo,  as  soon  as  he  confronted  him.     And  his 

23  25^10)  servants  carried  him  in  a  chariot  from  Megiddo  and  brought 

him  to  Jerusalem,  and  buried  him  in  his  own  sepulchre. 

And  the  people  of  the  land  took  Jehoahaz  the  son  of  Josiah 

and  anointed  him  and  made  him  king  in  place  of  his  father. 

2.  Jehoahaz  was  twenty-three  years  old  when  he  began  to 

^rma     reigu  and  he  reigned  three  months  in  Jerusalem.     And  his 

posed     mother's  name  was  Hamutal  the  daughter  of  Jeremiah  of 

con-  ^    Libnah.     And  Pharaoh-necho  put  him  in  bonds  at  Riblah 

^^J^^    in  the  land  of  Hamath,  that  he  might  not  reign  in  Jerusalem, 

("-**)      and  imposed  on  the  land  a  tribute  of  a  hundred  talents  of 

silver  and  ten  talents  of  gold.     And  Pharaoh-necho  made 

Eliakim  the  son  of  Josiah  king  in  place  of  Josiah  his  father 

and  changed  his  name  to  Jehoiakim.     But  he  took  Jehoahaz 

away  with  him,  and  he  came  to  Egypt  and  died  there.     And 

Jehoiakim  gave  the  silver  and  the  gold  to  Pharaoh.     He 

236 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

had  to  tax  the  land,  however,  to  give  the  money  demanded 
by  Pharaoh :  each  according  to  his  taxation  he  exacted  the 
silver  and  the  gold  from  the  people  of  the  land  in  order  to 
give  it  to  Pharaoh-necho. 


Weep  not  for  him  who  is  dead,  nor  wail  for  him ;  3.  jere- 

Weep  rather  for  him  who  is  gone,  for  he  shall  not  return,      "fe?-* 
And  never  again  shall  he  see  the  land  of  his  birth.  ences  to 

the  fate 
of  Je- 

For  thus  saith  Jehovah,  concerning  Shallum  [Jehoahaz],   (jTn  22 
the  son  of  Josiah,  who  was  king  instead  of  Josiah  his  father,  "  "^ 
who  went  forth  from  this  place :  He  shall  not  return  thither 
again,  but  in  the  place  whither  they  have  led  him  away 
captive  he  shall  die,  and  this  land  shall  not  see  him  again. 

Woe  to  him  who  buildeth  his  house  by  unrighteousness,  and  4.  je- 

his  chambers  by  injustice ;  kfrn-'s 

Who  causeth  his  neighbor  to  labor  without  wages,  and  giveth  f^^^"' 

him  not  his  pay ;  policy 

Who  saith,  I  will  build  me  a  vast  palace  with  spacious  ^"  "^ 

chambers ; 
Provided  with   deep-cut  windows,   ceiled  with   cedar  and 

painted  with  vermilion. 
Dost  thou  call  thyself  king  because  thou  excellest  in  cedar? 
Thy  father — did  he  not  eat  and  drink  and  execute  law  and 

justice? 
He  judged  the  cause  of  the  poor  and  needy ;  then  it  was  well. 
Was  not  this  to  know  me?  saith  Jehovah. 
But  thine  eyes  and  heart  are  bent  only  on   thy  dishonest 

gain. 
And  on  the  shedding  of  innocent  blood  and  on  oppression 

and  violence ! 

Therefore  thus  saith  Jehovah  concerning  Jehoiakim,  the  5.  Je- 
son  of  Josiah,  king  of  Judah:  Jfi% 

fate 

They  shall  not  lament  over  him,  *  0  my  brother  »  or  *  0  my  ^"  "^ 
sister  * ! 

237 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

They  shall  not  bewail  for  him,  *  0  lord,'  or  *  0  his  glory '  I 
He  shall  be  buried  as  an  ass  is  buried,  drawn  out  and  cast 
forth! 


6.  At-  Jehovah  gave  me  knowledge  of  it  so  that  I  knew  it,  then  I 
Tlhl  beheld  their  deeds. 

men  of    gu^   I   was   as   a   trustful   lamb,  which   they   led   to   the 

Ana-  t  1   ^ 

thoth  slaughter. 

jere-"  Agaiust  me  they  devised  devices :  *  Let  us  destroy  the  tree 
(^f  ?8.  with  its  sap ; 

2°)  And  let  us  cut  him  off  from  the  land  of  the  living,  that  his 

name  may  no  more  be  remembered.* 
But  Jehovah,  thou  righteous  judge,  who  testest  the  heart 

and  the  mind, 
I  shall  see  thy  vengeance  on  them,  for  to  thee  have  I  revealed 
my  cause. 

7.  Their  Therefore  thus  saith  Jehovah  concerning  the  men  of 
P^^e'i't^'  Anathoth,  who  seek  thy  life,  saying.  Thou  shalt  not  prophesy 
("  ")      in  the  name  of  Jehovah  that  thou  die  not  by  our  hand: 

Behold  I  will  visit  them  in  punishment,  the  young  men  shall 

die  by  the  sword. 
Their  sons  and  their  daughters  shall  perish  by  famine. 
And  there  shall  be  no  remnant  left  to  them, 
For  I  will  bring  evil  upon  the  men  of  Anathoth,  even  the 

year  of  their  visitation. 

8.  Re-  The  word  that  came  to  Jeremiah  from  Jehovah,  Stand  in 
an?e'  *^®  S^*®  ^^  Jchovah's  house  and  proclaim  this  message: 
and  <  Hear  the  word  of  Jehovah,  all  ye  of  Judah.  Thus  saith 
S  Jehovah  the  God  of  Israel:  "  Amend  your  ways  and  your 
^^fy  deeds  and  I  will  let  you  dwell  in  this  place;  trust  not  in 
guar-  lying  words,  thinking.  This  is  the  temple  of  Jehovah.  For 
tffe-  if  ye  really  amend  your  ways  and  your  deeds,  if  ye  faithfully 
hovah's  execute  justice  between  a  man  and  his  neighbor,  if  ye  op- 
tectwn  press  not  the  resident  alien,  the  fatherless  and  the  widow, 

and  shed  not  innocent  blood  in  this  place  and  do  not  go 

238 


(7  1-') 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

after  other  gods  to  your  hurt;  then  I  will  cause  you  to 
dwell  in  this  place,  in  the  land  that  I  gave  to  your  fathers, 
forever  and  ever. 

But  now  ye  are  trusting  in  lying  words  that  cannot  profit.  9. 
Will  ye  steal,  murder  and  commit  adultery,  swear  falsely  of"th? 
and  offer  sacrifice  to  Baal,  and  go  after  other  gods  whom  ye  Pf°p^® 
have  not  known,  and  then  come  and  stand  before  me  in 
this  house  which  is  called  after  my  name  and  say.  We 
are  free  to  do  all  these  abominations?     Is  this  my  house, 
which  is  called  by  my  name,  in  your  eyes  a  den  of  rob- 
bers?    Behold  I,  indeed,  have  seen  it,"  is  the  oracle  of 
Jehovah. 

"  Then  go  now  to  my  sanctuary  which  is  in  Shiloh,  where  I   lo. 
caused  my  name  to  dwell  at  first,  and  see  what  I  did  to  it  to'bl'^^ 
because  of  the  wickedness  of  my  people  Israel.     And  now  be-  be- 
cause ye  have  done  all  these  deeds,  and,  although  I  spoke  to  i'^Sral 
you  insistently,  ye  have  not  heeded,  and  although  I  called  ganct- 
you,  ye  have  not  answered,  therefore  I  will  do  to  the  house,  "^ry 
which  ye  call  by  my  name,  in  which  ye  trust,  and  to  the  ihiioh 
place  which  I  gave  to  you  and  to  your  fathers,  as  I  did  to 
Shiloh ;   and  I  will  cast  you  out  of  my  sight,  as  I  have  cast 
out  your  kinsmen,  even  the  entire  race  of  Ephraim. 


(12.16) 


This  is  the  nation  that  hath  not  hearkened  to  the  voice  of  ii.  La- 
Jehovah  their  God,  ^^^j;^ 
Nor  received  correction;    truth  hath  perished  from  their  the  cor- 

.1  *■  nipt 

mOUtn.  nation 

Cut  off  thy  hair,  cast  it  away,  and  raise  on  the  bare  heights  ^''  ''^ 

the  cry  of  lamentation. 
For  Jehovah  hath  rejected  and  cast  off  the  generation  of  his 

wrath ; 
For  the  people  of  Judah  have  done  evil  in  mine  eyes,  is  Je- 
hovah's oracle. 
They  have  set  their  abominations  in  the  house  which  is  called 

by  my  name,  to  defile  it. 
They  have  built  the  high  place  of  Topheth,  which  is  in  the 

valley  of  Ben-Hinnom, 
In  order  to  burn  their  sons  and  daughters  in  the  fire,  which 

I  never  commanded   them,   nor  had    it  entered  my 

mind. 

239 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

12.  .  Therefore  behold  the  days  are  coming,"  is  the  oracle  of 
biYfate  Jehovah, 

filTit'  "  When  one  shall  no  longer  say.  The  high  place  of  To- 
(»* ")  pheth  nor  the  valley  of  Ben-Hinnom 

But  the  Valley  of  Slaughter ;  for  they  shall  bury  in  Topheth 
until  there  is  no  place  left. 

Then  shall  the  dead  bodies  of  this  people  be  food 

For  the  birds  of  the  heavens  and  the  beasts  of  the  earth ;  and 
none  shall  frighten  them  away. 

Then  when  I  cause  to  cease  from  the  cities  of  Judah  and  the 
streets  of  Jerusalem  the  sound  of  mirth  and  of  re- 
joicing, 

The  voice  of  the  bridegroom  and  the  voice  of  the  bride ;  for 
the  whole  land  shall  become  a  waste."  ' 

13.  ^  And  then  when  Jeremiah  had  finished  speaking  all  that 
lar^^'  Jehovah  had  commanded  him  to  speak  to  all  the  people, 
^11'^  the  priests  and  prophets  and  all  the  people  took  hold  of  him, 
to  put  saying,  You  must  die.  Why  have  you  prophesied  in  the 
miah  to  name  of  Jehovah,  saying,  *  This  temple  shall  be  like  Shiloh, 
fl5*8^»)  and  this  city  shall  be  desolate,  without  habitation  *  ?     And 

all  the  people  were  gathered  about  Jeremiah  in  the  temple 
of  Jehovah. 

14.  His  And  when  the  princes  of  Judah  heard  these  things,  they 
gp'onae  Came  up  from  the  king's  palace  to  the  temple  of  Jehovah; 
to  the  and  they  sat  at  the  entrance  of  the  new  gate  of  the  temple  of 
It-  *^  Jehovah.  Then  the  priests  and  the  prophets  spoke  to  the 
meS'  princes  and  to  all  the  people,  saying.  This  man  is  guilty  of  a 
^"' ")      capital  offence,  for  he  has  prophesied  against  this  city  as 

you  have  heard  with  your  own  ears.  Then  Jeremiah  ad- 
dressed the  princes  and  all  the  people,  saying.  It  was  Je- 
hovah who  sent  me  to  prophesy  against  this  temple,  and 
against  this  city  all  the  words  that  you  have  heard.  Now 
therefore  reform  your  ways  and  your  acts,  and  obey  the 
voice  of  Jehovah  your  God ;  and  Jehovah  will  repent  of  the 
evil  that  he  has  pronounced  against  you.  But  as  for  me, 
see,  I  am  in  your  hand;  do  with  me  as  appears  to  you  to 
be  good  and  right.  Only  be  assured  that,  if  you  put  me 
to  death,  you  will  bring  innocent  blood  upon  yourselves 
and   upon  this  city  and  upon  its  inhabitants,  for  verily 

240 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

Jehovah  hath  sent  me  to  you  to  speak  all  these  things  in 
your  ears. 

Then  the  princes  and  all  the  people  said  to  the  priests  and  is.a- 
to  the  prophets,  This  man  is  not  guilty  of  a  capital  offence,  ofthe 
for  he  has  spoken  to  us  in  the  name  of  Jehovah  our  God.  g^J^^®" 
Thereupon  certain  of  the  elders  of  the  land  arose  and  spoke  estlb- 
to  all  the  assembly  of  the  people,  saying,  Micah  the  Mo-  bj^hl 
rashtite  prophesied  in  the  days  of  Hezekiah  king  of  Judah ;  ^^^^^ 
and  he  spoke  to  all  the  people  of  Judah,  saying,  *  Thus  c'-'') 
saith  Jehovah  of  hosts: 

"  Zion  shall  be  plowed  as  a  field, 
And  Jerusalem  shall  become  heaps  of  ruins, 
And  the  temple-mount  wooded  heights."  ' 

Did  Hezekiah  and  all  Judah  indeed  put  him  to  death? 
Did  they  not  fear  Jehovah  and  appease  Jehovah,  so  that 
Jehovah  repented  of  the  evil  which  he  had  pronounced 
against  them?  But  we  are  on  the  point  of  doing  great  in- 
jury to  ourselves. 

Now  there  was  also  a  man  who  prophesied  in  the  name  of  le. 
Jehovah,  Uriah  the  son  of  Shemaiah  of  Kiriath-jearim ;  unlh^ 
and  he  prophesied  against  this  city  and  against  this  land  ^^°  "^ 
in  the  same  terms  as  did  Jeremiah.     And  when  Jehoiakim 
the  king  and  all  the  princes  heard  his  words,  the  king  sought 
to  put  him  to  death ;  but  when  Uriah  heard  it  he  was  afraid 
and  fled  and  went  to  Egypt.     And  Jehoiakim  the  king  sent 
men  to  Egypt.     And  they  brought  Uriah  from  Egypt,  and 
took  him  to  Jehoiakim  the  king,  and  he  slew  him  with 
the  sword   and  cast  his  dead  body  into  the  graves  of  the 
common    people.      But    the    influence     of     Ahikam     the 
son  of  Shaphan  was  in  favor  of  Jeremiah  that  they  should 
not  give  him  into  the  hands  of  the  people  to  put  him  to 
death. 

Then  Jehovah  said  to  me.  Go  and  buy  a  bottle  made  of  i7. 
clay,  and  take  certain  of  the  elders  of  the  people  and  of  the  of'Se"^ 
priests  and  go  out  by  the  gate  of  the  potsherds.     And  thou  ^roken 
shalt  break  the  bottle  in  the  sight  of  the  men  who  are  with  (191^10 
thee,  and  thou  shalt  say  to  them,*  Thus  saith  Jehovah    "  Even  "'  "'^ 
so  will  I  break  this  people  and  this  city,  as  one  breaks  an 

241 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

earthen  vessel  so  that  it  cannot  be  made  whole  again,  so  I 
will  do  to  this  place  and  to  its  inhabitants,"  is  the  oracle  of 
Jehovah.* 

18.  Ap-  Then  Jeremiah  came  from  Topheth,  whither  Jehovah  had 
Son%'o  sent  him  to  prophesy,  and  he  stood  in  the  court  of  the  temple 
the.  of  Jehovah  and  said  to  all  the  people.  Thus  saith  Jehovah: 
"u. }?)°    <  Behold  I  will  bring  upon  your  city  and  upon  all  its  villages 

all  the  evil  which  I  have  pronounced  against  it,  because 
they  have  defiantly  refused  to  hear  my  words.' 

19.  Jer-  Now  when  Pashhur,  the  son  of  Immer  the  priest,  who  was 
iTthe  chief  oflicer  in  the  temple  of  Jehovah,  heard  Jeremiah 
stocks     prophesying  these  things,  he  smote  him  and  put  him  in 

the  stocks,  which  were  in  the  upper  gate  of  Benjamin,  in 
the  temple  of  Jehovah. 

20.  The  But  on  the  following  day  Pashhur  released  Jeremiah 
await-  from  the  stocks.  Then  Jeremiah  said  to  him,  Jehovah  hath 
p£h-  ^^*  called  thy  name  Pashhur  but  Magor  [Terror],  for  thus 
h^and  saith  Jehovah :  *  Behold  I  am  about  to  make  thee  a  terror 
people  to  thyself  and  to  all  thy  friends;  and  they  shall  fall  by  the 
judah  sword  of  their  enemy  before  your  very  eyes.  But  thee  and 
(»-«)        all  Judah  will  I  give  into  the  hand  of  the  king  of  Babylon, 

and  he  will  carry  them  into  captivity  and  slay  them  with  the 
sword.  Moreover  I  will  give  all  the  riches  of  this  city  and  all 
its  possessions  and  all  the  treasures  of  the  king  of  Judah 
into  the  hands  of  their  enemies,  and  they  shall  carry  them 
away  to  Babylon;  and  thou  and  all  that  dwell  in  thy  house 
shall  go  into  captivity,  and  thou  shalt  die  at  Babylon  and 
be  buried  there,  together  with  all  thy  friends  to  whom  thou 
hast  prophesied  falsely. 

21.  The  Thou  hast  beguiled  me,  0  Jehovah,  and  I  let  myself  be  be- 
et's^bit-  guiled ;  for  thou  art  stronger  than  I  and  hast  prevailedo 
tf5io)°^     I  have  become  a  laughing-stock  all  the  day,   every  one 

mocketh  me; 

For  as  often  as  I  speak,  I  am  an  object  of  laughter,  for  I  cry. 
Violence  and  Spoil! 

For  the  word  of  Jehovah  hath  become  to  me  a  cause  of  re- 
proach and  derision  all  the  day ; 

And  if  I  say,  I  will  not  think  of  it  nor  speak  any  more  in  his 
name, 

242 


(14.18) 


THE  REIGN  OF  JOSIAH 

Then  there  is  in  mine  heart,  as  it  were,  a  burning  fire  shut 

up  in  my  bones. 
And  I  am  weary  of  enduring,  I  cannot  longer  bear  it ; 
For  I  hear  defaming  of  many,  terror  on  every  side. 
Let  us  rise  up  against  him,  [say]  all  my  familiar  friends  who 

watch  for  my  stumbling. 
Perhaps  he  will  be  beguiled,  and  we  will  prevail  against  him 

and  take  our  vengeance  upon  him. 

Cursed  be  the  day  in  which  I  was  born,  22.  Re- 

Let  not  the  day  wherein  my  mother  bore  me  be  blessed.  fhlt  he 

Cursed  be  the  man  who  brought  joyful  tidings  to  my  father,  "^^^ 
saying,  bom 

A  man  child  is  born  to  thee,  making  him  very  glad. 

Let  that  man  be  as  the  cities  which  Jehovah  pitilessly  over- 
threw ; 

Let  him  hear  a  cry  of  pain  in  the  morning  and  a  war-cry  at 
noontime. 

Because  he  did  not  let  me  die  in  the  womb,  so  that  my 
mother  should  have  been  my  grave  and  her  womb  ever 
great. 

Why  came  I  forth  from  the  womb  to  see  labor  and  sorrow, 

That  my  days  should  be  consumed  with  shame? 

L  The  Reign  of  Josiah.  The  decade  which  followed  the  great  ref- 
ormation of  Josiah  appears  to  have  been  the  happiest  and  most  pros- 
perous in  all  of  Judah's  stormy  history.  The  just  and  humane  princi- 
ples contained  in  the  new  law-book  were  practically  applied  in  the  life 
of  the  nation.  The  late  tradition  in  Jeremiah  IV'^  implies  that  Jere- 
miah joined  with  the  king  in  urging  the  people  to  follow  faithfully  the 
guidance  of  the  new  code. 

There  is  also  strong  evidence  that  the  energetic  king  extended  the 
influence,  if  not  the  bounds  of  Judah,  so  as  to  include  a  part,  and  possibly 
all  of  the  territory  of  Samaria.  A  late  tradition  states  that  he  destroyed 
the  heathen  paraphernalia  of  the  high  places  in  Northern  Israel  as  well 
as  in  Judah.  At  a  later  period  people  from  Samaria  and  Shechem  came 
to  worship  at  the  site  of  the  ruined  temple  at  Jerusalem  (§  XC"^).  In 
sermons,  which  apparently  come  from  this  period,  Northern  Israel, 
as  well  as  Judah,  is  the  object  of  Jeremiah's  warnings  and  promises, 
suggesting  that  the  relations  between  the  people  of  Judah  and  the  sur- 

243 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

vivors  of  the  northern  kingdom  were  exceedingly  close.  Ezekiel  also, 
from  the  distant  exile,  a  decade  or  two  later,  continued  to  address  the 
Northern  Israelites,  as  well  as  the  people  of  Judah  who  survived  the 
first  captivity.  During  the  latter  part  of  Josiah's  reign  it  was  possible 
for  him  to  extend  his  kingdom  to  the  north,  for  the  rule  of  Assyria  was 
so  far  relaxed  that  the  states  in  distant  Palestine  were  left  free  to  es- 
tablish their  independent  authority  without  serious  opposition  from 
outside.  Hence  it  would  seem  that  Josiah's  reign  revived  and  realized 
many  of  the  popular  hopes  suggested  by  the  never-to-be-forgotten  glories 
of  the  days  of  David. 

II.  The  Death  of  Josiah  about  608  B.C.  If  Josiah's  sphere  of  in- 
fluence extended  to  the  plain  of  Esdraelon,  it  is  easy  to  understand  why 
he  went  out  to  meet  Necho,  king  of  Egypt,  near  Megiddo,  on  the  south- 
western side  of  the  great  northern  plain.  Having  become  master  of 
southern  Palestine,  Josiah  felt  himself  able  and  under  obligation  to 
combat  a  strong  heathen  foe  whose  avowed  object  was  simply  conquest. 
Also  having  zealously  espoused  the  cause  of  Jehovah,  he  was  doubtless 
confident  that  Jehovah  of  hosts  would  surely  grant  him  a  victory,  even 
against  the  huge  army  of  Necho.  In  the  light  of  a  broader  faith  it  is 
obvious  that  his  confidence  was  unwarranted,  for  it  reflected  the  older 
and  cruder  Hebrew  belief  that  Jehovah  was  the  champion  simply  of  Israel. 

Jeremiah  is  significantly  silent  regarding  the  incident;  but  in  the  minds 
of  the  common  people,  when  Josiah  fell  mortally  wounded  at  the  hands 
of  the  Egyptian  mercenaries,  Jehovah's  power  or  willingness  to  deliver 
his  people  was  seriously  questioned.  They  interpreted  the  signal  calam- 
ity, which  overtook  the  reformer  king,  as  a  divine  rebuke  for  his  sweeping 
innovations;  but  they  did  not  forget  his  noble  character.  Jeremiah  re- 
fers to  the  prolonged  naiional  lamentation  for  the  dead  king.  The  mem- 
ory of  the  high-minded  and  impulsive  Josiah  was  treasured  by  later 
generations,  and  his  spirit  and  just  reign  apparently  became  the  proto- 
type of  later  predictions  concerning  the  righteous  ruler  who  should  reign 
justly  and  bring  glory  and  deliverance  to  his  people  {e.g.,  Is.  9^'^,  11). 

III.  Necho's  Asiatic  Campaign.  After  the  death  of  Josiah  in 
608  B.C.,  the  prophetic  party  succeeded  in  placing  on  the  throne  of 
Judah,  Shallum,  who  assumed  on  his  succession  the  name  Jehoahaz; 
but  his  reign  lasted  only  three  months.  Necho,  the  son  of  Psamtik  I 
who  had  established  the  rule  of  the  Libyan  dynasty  over  the  land  of  the 
Nile,  inherited  from  the  earlier  kings  of  Egypt  a  strong  ambition  for 
Asiatic  conquest.  Assyria's  weakness  at  this  time  promised  him  a  favor- 
able opportunity  to  satisfy  his  ambition.     Enlisting  in  his  ranks  many 

244 


NECHO'S  ASIATIC  CAMPAIGN 

foreign  soldiers,  among  whom  were  well-trained  Greeks,  he  set  out  on  a 
victorious  campaign  through  Syria.  Without  difficulty  he  conquered 
and  held  the  eastern  Mediterranean  coastlands,  until,  in  605  B.C.,  he 
found  himself  confronted  by  the  conquerors  and  heirs  of  the  old  Assyrian 
empire,  the  Medes  and  the  Chaldeans. 

IV.  The  Accession  of  Jehoiakim.  In  the  years  intervening  be- 
tween 608  and  605  B.C.,  therefore,  Necho  ruled  over  Judah.  One  of 
his  first  acts  was  to  summon  the  new  king  Jehoahaz  to  Hamath,  in 
northern  Syria,  and  to  put  him  in  chains.  This  act  was  clearly  a  blow 
at  the  prophetic  party,  which,  under  Josiah,  had  resisted  his  advance. 
Judah  was  forced  to  pay  a  heavy  tribute,  and  Eliakim,  another  son  of 
Josiah,  under  the  royal  name,  Jehoiakim,  was  placed  on  the  throne. 
He  was  clearly  chosen  by  Necho  and  the  popular  party  in  Judah  be- 
cause his  character  was  weak  and  because  he  was  ready  to  reverse  the 
policy  of  his  father  Josiah. 

Jeremiah's  arraignment  of  Jehoiakim  reveals  a  selfish,  splendor- 
loving  ruler,  regardless  of  his  responsibility  to  his  subjects  and  of  the 
noble  principles  laid  down  in  Josiah's  law-book.  Although  he  was  soon 
obliged  to  extract  a  heavy  tribute  from  his  subjects  to  satisfy  the  demands 
of  Necho,  he  went  on  building  for  himself  a  great  palace  by  the  forced 
labor  of  his  subjects.  With  the  prophets  and  their  noble  religious  and 
ethical  demands  he  had  no  sympathy.  As  a  statesman,  he  proved, 
at  an  exceedingly  critical  period  of  Judah's  history,  utterly  incapable. 
As  a  result,  Judah  quickly  lost  both  moral  and  poHtical  strength  and 
most  of  the  prestige  gained  during  Josiah's  strong  reign. 

V.  Jeremiah's  Experience  at  the  Hands  of  his  Fellow=Towns- 
men.  Few,  if  any,  of  Jeremiah's  recorded  sermons,  come  from  the 
latter  part  of  the  reign  of  Josiah;  but  the  evils  and  perils  of  Jehoiakim's 
rule  aroused  the  prophet  to  renewed  activity.  He  realized  to  his  bitter 
regret  that  Josiah's  reformation  had  not  taken  a  fundamental  hold  on 
the  hearts  of  the  people.  The  local  shrines  and  sanctuaries  were  re- 
stored, and  the  abominable  Canaanite  practices  were  revived.  Their 
action  was  the  more  culpable  because  they  were  acting  in  defiance  of 
the  earnest  teachings  of  their  enlightened  prophets  and  the  plain  direc- 
tions of  the  new  law-book,  and  the  established  traditions  of  more  than 
a  decade.  Jeremiah's  voice  was  raised  in  strong  and  constant  protest 
against  the  prevailing  current  in  Judah,  with  the  result  that  he  became 
exceedingly  unpopular.  The  hatred  against  him  was  so  strong  that  even 
his  fellow-townsmen  at  Anathoth  conspired  to  take  his  life.  Jeremiah's 
feelings  are  revealed  in  the  prayer  which  he  uttered  on  this  occasion, 

245 


JEREMIAH'S  EXPERIENCES  UNDER  JEHOIAKIM 

Frequently  during  this  distressing  period  Jeremiah  appears  to  have 
stood  at  bay,  surrounded  by  a  mob  of  his  countrymen  clamoring  for 
his  blood.  He  is  a  tragic  and  yet  a  dramatic  figure — sensitive  as  a 
woman  to  public  opinion  and  to  the  attitude  of  friends  and  foes,  and 
yet  undaunted,  persistent,  strong  in  his  unswerving  faith  in  Jehovah. 
He  is  pre-eminently  the  praying  prophet  of  the  Old  Testament,  and  in 
prayer  he  found  not  only  comfort,  but  that  strength  and  peace  which 
made  the  sensitive,  shrinking  priest  of  Anathoth  one  of  the  world's  great 
heroes. 

VI.  The  Temple  Discourse.  One  great  crisis  in  Jeremiah's  min- 
istry during  the  days  of  Jehoiakim  is  fully  recorded.  In  the  temple 
courts,  beside  the  gate,  he  preached  to  the  assembled  princes  a  stirring 
sermon  against  the  prevailing  injustice,  deceit  and  immorality.  It 
breathes  the  same  spirit  as  the  noblest  enactments  of  the  Deuteronomic 
code.  As  the  people  pointed  to  the  temple  and  its  imposing  ritual, 
Jeremiah  declared  that  because  of  their  crimes  the  temple  should  become 
a  ruin,  even  as  did  the  ancient  sanctuary  of  Shiloh  in  the  later  days  of 
the  judges.  Like  the  true  prophets  who  had  preceded  him,  he  told  them 
that  all  their  ceremonialism  was  worse  than  useless  and  that  only  con- 
trition and  social  and  individual  righteousness  would  deliver  them. 

Vn.  The  Prophet's  Impeachment  and  Trial.  The  physical  in- 
violability of  the  temple  had  become  a  fundamental  dogma  in  the  pop- 
ular belief.  The  immediate  effect  of  Jeremiah's  words  upon  the  people 
was,  therefore,  to  arouse  their  murderous  hate.  They  regarded  his 
declaration  that  the  sacred  temple  should  be  destroyed  as  nothing  less 
than  blasphemy;  and,  according  to  the  Hebrew  law,  blasphemy  was 
punishable  by  death.  The  popular  priests  and  prophets  united  with 
the  mob  in  demanding  that  the  death  sentence  be  forthwith  executed. 
Calmly  Jeremiah  replied  that  he  was  in  their  hands.  They  could  put 
him  to  death  if  they  wished;  but  the  only  way  in  which  ihey  could  avert 
the  impending  doom  was  to  heed  and  obey  his  words.  His  fearless 
demeanor  calmed  the  people  and  led  them  to  listen  to  the  counsels  of  his 
friends,  the  nobles  who  had  earlier  rallied  about  Josiah.  Their  method 
of  reasoning  was  closely  akin  to  that  employed  in  modem  courts.  They 
cited  two  significant  precedents.  One  was  that  of  Micah,  the  Morash- 
tite,  who  publicly  predicted,  as  had  Jeremiah,  the  complete  destruction 
of  Jerusalem;  but  to  him  Hezekiah  and  his  people  gave  heed,  and  the 
doom  was  averted.  The  other  was  the  sadder  precedent,  the  fate  of 
Uriah,  of  Kiriath-jearim,  who  uttered  a  similaf  prophecy  and  paid  for 
his  courageous  act  by  the  loss  of  his  life,  at  the  command  of  the  reign- 

246 


THE  PROPHET'S   IMPEACHMENT  AND  TRIAL 

ing  king  Jehoiakim.  "We  have  shed  enough  of  the  blood  of  the 
prophets,"  appears  to  have  been  the  argument  of  Jeremiah's  friends. 
By  their  personal  influence,  as  well  as  by  their  clear  reasoning,  they 
saved  his  life;  but  the  incident  shows  clearly  what  it  cost  to  be  a  true 
patriot  and  prophet  at  this  period  in  Judah's  history. 

VIII.  Jeremiah's  Public  Imprisonment.  From  the  same  period 
apparently  comes  the  dramatic  account  of  Jeremiah's  conducting  the 
national  leaders  and  priests  into  the  valley  of  Hinnom  and  there  break- 
ing an  earthen  bottle  before  them  as  a  symbol  of  the  catastrophe  that 
impended.  Pashhur,  one  of  the  temple  priests,  incensed  by  Jeremiah's 
warnings,  struck  the  prophet  and  then  put  him  in  the  public  stocks 
and  left  him  exposed  to  the  malignant  gaze  of  the  multitude  going  in 
and  out  of  the  gate  which  led  to  the  temple  court.  Jeremiah's  words, 
probably  uttered  in  connection  with  this  incident,  reveal  the  very  depths 
of  his  soul.  They  are  titanic  in  their  strength  and  intensity.  They 
echo  Jeremiah's  grim,  uncompromising  message  of  doom  and  the  taunts 
and  threats  and  murderous  cries  of  his  enemies  and  former  friends.  In 
language — later  transcribed  almost  word  for  word  by  the  author  of  the 
majestic  poem  of  Job — Jeremiah  voices  the  bitterness  of  his  own  heart 
and  laments  that  he  had  not  died  even  before  his  birth.  These  words, 
coming  from  the  hour  of  supreme  anguish  and  insult,  nevertheless  voice 
Jeremiah's  unshaken  faith  in  Jehovah's  power  and  justice.  They  ex- 
press the  conviction,  of  which  his  life-work  is  an  illustration,  that  having 
once  been  called  to  proclaim  the  truth  regarding  his  nation,  it  was  im- 
possible for  him  to  remain  silent,  though  it  cost  him  his  friendships, 
his  reputation,  his  happiness  and  even  his  life.  His  words  are  the  pas- 
sionate outburst  of  a  martyr  of  flesh  and  blood,  with  tense  and  quivering 
nerves,  who  chose,  nevertheless,  through  the  long  years  to  remain  at 
the  stake,  simply  because  he  recognized  that  that  was  the  place  where 
duty  called. 

§  LXXXVI.     THE  FIRST  AND  SECOND  COLLECTIONS  OF  JERE- 
MIAH'S SERMONS 

Now  in  the  fourth  year  of  Jehoiakim  the  son  of  Josiah  i.com- 
king  of  Judah,  the  following  message  came  to  Jeremiah  STe? 
from  Jehovah,  Take  a  book-roll  and  write  on  it  all  the  words  eafni"/^ 
that  I  have  spoken  to  thee  regarding  Jerusalem  and  Judah  proph- 
and  all  the  nations,  since  the  day  I  spoke  to  thee,  from  the   (je^ 
time  of  Josiah,  even  to  this  day.     Perhaps  the  house  of  ^^''^ 

247 


COLLECTIONS  OF  JEREML\H'S  SERMONS 

Judah  will  give  heed  to  all  the  evil  which  I  purpose  to  do  to 
them,  so  that  they  will  turn  each  from  his  evil  way,  that  I 
may  forgive  their  iniquity  and  their  sin. 

Then  Jeremiah  .called  Baruch  the  son  of  Neriah;  and 
Baruch  wrote  at  the  dictation  of  Jeremiah  all  the  words 
of  Jehovah,  which  he  had  spoken  to  him,  upon  a  roll  of  a 
book.  And  Jeremiah  commanded  Baruch,  saying,  I  am 
prevented,  I  cannot  go  to  the  temple  of  Jehovah.  There- 
fore you  go  and  read  in  the  roll,  which  you  have  written 
at  my  dictation,  the  words  of  Jehovah  in  the  hearing  of  the 
people  in  Jehovah's  house  upon  the  fast-day.  And  also 
you  shall  read  them  in  the  hearing  of  all  the  people  of  Judah 
who  have  come  from  their  cities.  Perhaps  they  will  present 
their  supplication  before  Jehovah  and  will  turn  each  from 
his  evil  course;  for  great  is  the  anger  and  the  wrath  that 
Jehovah  has  pronounced  against  this  people.  And  Baruch 
the  son  of  Neriah  did  just  as  Jeremiah  the  prophet  com- 
manded him,  reading  out  of  the  book  the  word  of  Jehovah 
in  the  temple  of  Jehovah. 

Now  in  the  fifth  year  of  Jehoiakim  the  son  of  Josiah  king 
of  Judah,  in  the  ninth  month,  all  the  people  in  Jerusalem 
and  all  the  people  who  came  from  the  cities  of  Judah  to 
Jerusalem  proclaimed  a  fast  before  Jehovah.  Then  Baruch 
read  in  the  hearing  of  all  the  people  out  of  the  book  the 
words  of  Jeremiah  in  the  temple  of  Jehovah  in  the  chamber 
of  Gemariah  the  son  of  Shaphan,  the  chancellor,  in  the  upper 
court  at  the  entry  of  the  new  gate  of  Jehovah's  house. 

And  when  Micaiah  the  son  of  Gemariah,  the  son  of  Sha- 
phan, had  heard  all  the  words  of  Jehovah  out  of  the  book,  he 
went  down  into  the  royal  palace  to  the  chancellor's  chamber 
and  there  were  sitting  all  the  princes,  Elishama  the  chancel- 
lor, and  Delaiah  the  son  of  Shemaiah,  Elnathan  the  son  of 
Achbor,  Gemariah  the  son  of  Shaphan,  Zedekiah  the  son  of 
Hananiah,  and  all  the  princes.  Then  Micaiah  made  known 
all  the  words  that  he  had  heard,  when  Baruch  read  the  book 
in  the  hearing  of  the  people.  Then  all  the  princes  sent 
Jehudi  the  son  of  Nethaniah,  the  son  of  Shelemiah,  the  son 
of  Cushi,  to  Baruch,  saying.  Take  in  your  hand  the  roll  from 
which  you  have  read  in  the  hearing  of  all  the  people,  and 
come  here.     So  Baruch  the  son  of  Neriah  took  the  roll  in 

248 


COLLECTIONS  OF   JEREMIAH'S  SERMONS 

his  hand,  and  came  to  them.  Then  they  said  to  him,  Sit 
down  now  and  read  it  in  our  hearing.  So  Baruch  read  it  in 
their  hearing.  But  when  they  had  heard  all  the  words, 
they  turned  in  alarm  to  one  another,  and  said  to  Baruch, 
We  must  surely  tell  the  king  of  all  these  words.  And  they 
asked  Baruch,  saying,  Tell  us  now,  *  How  did  you  write  all 
these  words?*  Then  Baruch  answered  them,  Jeremiah 
dictated  all  these  words  to  me  and  I  wrote  them  with  ink  in 
the  book.  Then  the  princes  said  to  Baruch,  Go,  hide  your- 
self, you  and  Jeremiah,  and  let  no  man  know  where  you 
are. 

But  they  went  in  to  the  king  in  his  apartment,  after  they  5.  The 
had  laid  up  the  roll  in  the  chamber  of  Elishama  the  chan-  cin-^ 
cellor,  and  they  told  all  these  words  in  the  hearing  of  the  H^^^^ 
king.     Then  the  king  sent  Jehudi  to  bring  the  roll,  and  he  proph- 
brought  it  out  of  the  chamber  of  Elishama  the  chancellor.  anT 
And  Jehudi  read  it  in  the  hearing  of  the  king  and  of  all  the  prophet 
princes  who  stood  beside  the  king.     Now  the  king  was  sit-   P^) 
ting  in  the  winter  house  with  a  heated  brazier  burning  be- 
fore him.     And  when  Jehudi  had  read  three  or  four  double 
columns,  the  king  cut  it  with  a  paperknife,  and  threw  it  into 
the  fire  that  was  on  the  brazier,  until  the  entire  roll  was  con- 
sumed in  the  fire  that  was  on  the  brazier.     But  they  were 
not  alarmed  nor  tore  their  garments — neither  the  king  nor 
any  of  his  servants  who  heard  all  these  words.     Moreover, 
although  Elnathan  and  Delaiah  and  Gemariah  besought  the 
king  not  to  burn  the  roll,  he  would  not  hear  them.     Then 
the  king  commanded  Jerahmeel  the  king's  son  and  Seraiah 
the  son  of  Azriel  and  Shelemiah  the  son  of  Abdeel  to  seize 
Baruch  the  scribe  and  Jeremiah  the  prophet,  but  Jehovah 
kept  them  concealed. 

Then  after  the  king  had  burned  the  roll,  that  is,  all  the  e.The 
words  which  Baruch  wrote  at  the  dictation  of  Jeremiah,  the  °JJ_ 
word  of  Jehovah  came  to  Jeremiah  as  follows.  Take  again  mand 
another  roll  and  write  in  it  all  the  words  that  were  in  the 
first  roll,  which  Jehoiakim  the  king  of  Judah  burned. 

And  concerning  Jehoiakim  king  of  Judah  thou  shalt  say,  7.^^  ^_ 
*  Thus  saith  Jehovah,  "  Thou  hast  burned  this  roll  saying:  ecy?f' 
Why  hast  thou  thus  written  therein:   The  king  of  Babylon  ^^^g. 
shall  assuredly  come  and  destroy  this  land  and  shall  re-  p^ 

249 


COLLECTIONS  OF  JEREMIAH'S  SERMONS 

move  from  there  man  and  beast?"     Therefore  thus  saith 

Jehovah  concerning  Jehoiakim  king  of  Judah,  "  He  shall 

have  none  left  to  sit  upon  the  throne  of  David  and  his  dead 

body  shall  be  exposed  to  the  heat  by  day  and  to  the  frost 

by  night.     And  I  will  visit  upon  him  and  his  descendants 

and  his  servants  their  iniquity,  and  I  will  bring  upon  them 

and  the  inhabitants  of  Jerusalem  and  the  men  of  Judah,  all 

the  evil  that  I  have  pronounced  against  them,  but  which 

they  heeded  not."  * 

8.  The        Then  Jeremiah  took  another  roll  and  gave  it  to  Baruch  the 

°^^i7       scribe  the  son  of  Neriah,  who  wrote  on  it  at  the  dictation  of 

('')        Jeremiah  all  the  words  of  the  book  which  Jehoiakim  king 

of  Judah  had  burned  in  the  fire.     And  there  were  also  added 

to  them  many  other  similar  words. 

I.  The  Reasons  which  Led  Jeremiah  to  Write.  The  news  of  the 
defeat  of  Necho,  in  605-4  B.C.,  and  the  rumors  regarding  the  advance  of 
the  Chaldeans  undoubtedly  stirred  Jeremiah  to  redoubled  activity. 
At  the  same  time  fear  of  the  new  foe  had  rendered  the  court  and  people 
especially  resentful  of  any  prediction  of  national  disaster.  The  pub- 
lic persecution  to  which  Jeremiah  had  been  subjected  had  clearly 
demonstrated  that  it  was  no  longer  safe  for  him  to  speak  in  public. 
Therefore,  like  Amos  and  many  prophets  before  him,  when  silenced,  he 
resorted  to  writing.  Jeremiah  was  one  of  the  great  prophetic  souls 
who  walked  so  close  to  God  that  he  recognized  in  every  conviction 
which  came  to  him  the  promptings  of  the  divine  voice.  Accordingly, 
as  a  God-given  task,  he  set  to  work  to  put  in  written  form  the  sermons 
which  he  had  uttered  during  the  past  two  decades.  His  object  was  to 
appeal  directly  to  the  consciences  of  the  rulers  and  people.  Doubtless 
he  also  aimed  to  establish  in  their  minds  his  authority  as  a  true  prophet 
by  showing  how  his  earlier  predictions  had  been  realized  in  the  Kfe  of  the 
nation. 

II.  The  Method  of  Writing.  This  narrative  from  the  life  of  Jere- 
miah (chap.  36)  is  of  great  value  because  it  is  one  of  the  few  passages 
which  throw  direct  light  upon  the  way  in  which  the  Old  Testament 
writings  came  into  existence  and  were  preserved.  As  in  the  East  to- 
day when  a  man  wishes  to  write  a  letter,  he  resorts  to  a  scribe,  so  Jere- 
miah dictated  his  sermons  to  his  faithful  disciple  Baruch.  The  material 
on  which  Baruch  wrote  was  probably  a  parchment,  and  the  instrument 
which  he  used  a  pen  dipped  in  ink.    As  the  subsequent  narrative 

250 


THE  METHOD   OF  WRITING 

indicates,  at  first  but  one  copy  was  made.  It  requires  little  imagination 
to  picture  the  scene.  In  some  quiet  corner  of  Jerusalem  or  Anathoth 
sat  Jeremiah,  now  in  the  prime  of  life,  but  old  in  experience,  recalling 
his  words,  uttered  at  earlier  crises.  Before  him,  with  pen  and  parch- 
ment in  hand,  sat  his  devoted  friend  and  disciple,  eagerly  writing  down 
his  words  and  perhaps  assisting  in  that  revision  which  has  left  these 
earlier  sermons  of  Jeremiah  the  most  finished  poems  of  the  Old  Testa- 
ment. 

III.  Contents  of  the  First  Edition  of  Jeremiah's  Sermons.  It 
is  nowhere  distinctly  stated  that  the  present  book  of  Jeremiah  contains 
any  of  the  material  incorporated  in  the  roll  entrusted  to  Baruch.  It  is 
exceedingly  probable,  however,  that  this  roll  constituted  the  nucleus  of 
our  present  book  of  Jeremiah.  The  fact  tSiat  the  roll  was  read  three 
times  during  the  same  day  and  its  contents  recounted  in  detail  to  his 
associates  by  Micaiah  the  son  of  Shaphan,  indicates  that  it  must  have 
been  short.  Since  it  represented  sermons  delivered  in  some  cases 
twenty-two  years  earlier,  it  is  improbable  that  they  were  reproduced 
verbatim.  Rather  it  would  seem  that  Jeremiah,  like  most  of  the  earlier 
prophets  when  they  began  to  commit  their  sermons  to  writing,  repro- 
duced the  more  significant  and  familiar  passages  which,  through  fre- 
quent repetition  and  meditation,  had  been  fixed  in  his  mind.  Their 
exquisite  poetic  form  would  thus  be  in  part  the  result  of  their  frequent 
repetition,  as  well  as  of  careful  editing. 

The  reactionary  reign  of  Jehoiakim  and  the  approaching  advance  of 
the  Chaldeans  from  the  north  presented  a  situation  very  similar  to  that 
in  the  earlier  days  of  Josiah's  reign,  when  Jeremiah  uttered  his  initial 
reform  sermons  with  their  ominous  references  to  the  foe  from  the 
north.  The  abstracts  from  these  earlier  sermons,  now  found  in  chap- 
ters 2-6,  and  Jeremiah's  kindred  sermons  from  the  early  days  of  Jehoia- 
kim's  reign,  found  in  chapters  7-9,  probably  constituted  the  first  collec- 
tion of  his  prophecies. 

Later  editors  have  supplemented  them  at  many  points  and  added  the 
appendix  found  in  O^^^^.  The  reference  in  the  present  section  (^)  also 
indicates  that  Jeremiah  applied  these  earlier  prophecies  to  the  new 
situation  by  adding  the  prediction,  "The  king  of  Babylon  shall  as- 
suredly come  and  destroy  this  land  and  shall  remove  from  there  man 
and  beast." 

IV.  The  Second  Edition  of  Jeremiah's  Prophecies.  The  recep- 
tion of  the  first  edition  of  Jeremiah's  prophecies  by  people  and  princes 
and  king  is  graphically  recorded.     The  princes,  who  were  contempo- 

251 


COLLECTIONS  OF  JEREMIAH'S  SERMONS 

raries  of  Jeremiah  and  who  had  participated  in  Josiah's  reformation, 
felt  strongly  the  force  of  Jeremiah's  appeal  and  hoped  that  it  might 
influence  even  King  Jehoiakim  himself.  Their  advice,  however,  to 
Jeremiah  and  Baruch  to  hide  themselves  was  well  given.  The  attitude 
of  Jehoiakim  was  that  of  supreme  contempt  and  defiance.  Before  the 
reading  of  the  roll  was  completed  he  cut  it  in  shreds  and  threw  it  on 
the  open  brazier  filled  with  hot  coals  by  which  his  palace  chamber  was 
heated. 

Fortunately  Jeremiah  was  not  daunted  by  this  act;  but,  with  that 
superb  persistency  which  characterizes  all  his  prophetic  work,  he  pro- 
ceeded at  once  to  reproduce  the  destroyed  roll.  It  is  significantly 
stated  that  in  this  second  edition  he  "added  many  other  similar  words." 
The  personal  insults  and  persecutions  through  which  he  was  then  pass- 
ing doubtless  influenced  him  to  include  in  this  second  edition  those  pas- 
sages which  record  so  clearly  and  dramatically  his  own  personal  experi- 
ences and  feelings.  The  first  chapter  of  the  book,  therefore,  which  tells 
of  his  call  and  also  reflects  his  trying  experiences  during  the  intervening 
two  decades,  was  probably  among  the  words  thus  added. 

Similar  additions  are  found  in  lP^-12%  IS^^"^^  17""^^.  In  the  same 
collection  may  also  well  have  been  included  the  contemporary  sermons 
found  in  the  original  passages  of  chapters  13-17.  Possibly  certain  of  the 
brief  sermons  addressed  to  the  rulers,  now  preserved  in  the  little  col- 
lection in  chapters  21-24,  also  found  a  place  in  this  second  edition  of 
604  B.C.  In  these  chapters  are  found  almost  all  the  direct  addresses 
whose  literary  character  and  contents  point  to  Jeremiah  as  the  author. 
There  is  no  evidence  in  the  book  of  Jeremiah  that  the  prophet  himself 
at  a  later  time  made  a  further  collection  of  his  addresses.  Throughout 
the  remainder  of  his  ministry  he  seems  to  have  trusted  to  the  spoken 
word  to  convey  his  messages  and  to  have  left  the  recording  of  his  words 
to  later  disciples  and  to  popular  tradition. 

V.  The  Structure  of  the  Book  of  Jeremiah.  The  book  of  Jere- 
miah is  the  longest  and  most  complex  of  all  the  Old  Testament  prophetic 
books.  An  attempt  has  been  made  in  the  opening  chapters  to  arrange 
the  subject-matter  in  chronological  order;  but  this  arrangement  does  not 
extend  beyond  the  limits  represented  by  the  second  edition  of  the  proph- 
ecies. Throughout  the  rest  of  the  book  the  material  is  loosely  grouped 
according  to  theme. 

Nine  general  divisions  of  the  book  may  be  distinguished.  (1)  Chap- 
ters 1-17,  consisting  of  reform  sermons  setting  forth  Judah's  guilt 
and  the  approaching  judgment.    These  are  interspersed  with  the  proph- 

252 


STRUCTURE  OF  THE  BOOK  OF  JEREMIAH 

et*s  personal  prayers  and  complaints  because  of  the  rejection  of  his 
message  and  accounts  of  the  persecution  which  he  suffered  at  the  hands 
of  his  countrymen.  (2)  Chapters  18-20,  which  tell  of  Jeremiah's  sym- 
bolic preaching  and  the  resulting  persecution  during  the  days  of  Jehoi- 
akim.  (3)  A  little  collection  of  direct  prophecies,  chapters  21-24,  deal- 
ing with  the  mistakes  and  crimes  of  Judah's  rulers.  The  arrangement 
is  not  chronological,  and  the  different  sections  are  apparently  drawn 
from  originally  independent  sources.  (4)  A  group  of  foreign  prophe- 
cies, now  found  in  chapters  46-51,  but  introduced  by  chapter  25,  which 
predicts  the  conquest  of  Judah  by  the  Chaldeans.  In  the  Greek  ver- 
sion chapters  46-51  are  introduced  in  what  was  probably  their  original 
position  after  the  fourteenth  verse  of  chapter  25.  (5)  Chapters  26-29, 
which  record  Jeremiah's  experiences  as  a  prophet  and  his  relations  to  the 
false  prophets  and  his  predictions  regarding  them.  (6)  A  small  group 
of  messianic  prophecies,  chapters  30-33,  which  perhaps  once  formed  the 
conclusion  to  an  exilic  or  post-exilic  edition  of  Jeremiah's  book.  (7) 
Chapters  34^-40^:  another  collection  of  biographical  narratives  in  which 
the  chronological  order  of  events  is  entirely  disregarded.  (8)  Chapters 
40^-44^S  which  tell  of  Jeremiah's  experiences  with  the  survivors  of  the 
second  captivity  and  among  the  exiles  in  Egypt.  To  this  has  been 
added  the  brief  chapter  45,  which  contains  an  oracle  regarding  Baruch 
who  figures  prominently  in  the  incidents  recorded  in  the  accompanying 
section.  (9)  Chapter  52  is  an  historical  appendix,  based  in  part  upon 
II  Kings  25,  and  recounting  in  detail  the  final  destruction  of  Jerusalem. 

VI.  History  of  the  Book  of  Jeremiah.  It  is  evident  that  an  ex- 
ceedingly long  and  complex  history  lies  back  of  the  book  of  Jeremiah. 
A  score  or  more  later  editors  have  each  contributed  their  part  to  the  final 
work.  Their  activity  is  a  significant  testimonial  to  the  greatness  of  the 
personality  and  influence  of  the  noble  prophet  whose  name  it  bears. 
It  is  also  a  most  instructive  illustration  of  the  way  in  which  the  majority 
of  the  Old  Testament  books  gradually  grew.  Jeremiah  devoted  him- 
self wholly  to  the  needs  and  problems  of  his  own  day.  Written  prophecy, 
as  has  been  shown,  was  only  one  of  the  ways  in  which  he  sought  to  make 
his  message  effective  at  a  certain  great  crisis  in  his  life.  The  preservation 
of  his  later  sermons  was  apparently  to  him  a  matter  of  little  concern. 

In  time  the  Babylonian  exile  vindicated  Jeremiah's  grim  messages  of 
doom  and  gave  to  his  words  a  commanding  authority.  The  earnest 
sermons,  which  his  contemporaries  had  greeted  with  jeers  and  perse- 
cution and  then  had  lightly  forgotten,  were  at  last  appreciated  as  a  true 
message  from  God  to  the  nation.     Hence,  when  it  was  almost  too  late, 

253 


COLLECTIONS  OF  JEREMIAH'S  SERMONS 

every  possible  effort  was  made  to  recall  the  words  and  deeds  of  the  great 
prophet.  Traditions  derived  from  many  different  sources  were  carefully 
collected  and  joined  together.  Popular  imagination  in  some  cases 
doubtless  supplied  details,  where  exact  data  were  lacking.  In  a  few 
instances  (as,  for  example,  the  temple  discourse  in  7^-8^)  the  original 
sermon  and  the  popular  tradition  regarding  it  (26)  have  both  been  pre- 
served, so  that  it  is  possible  to  compare  Jeremiah's  own  record  with  that 
of  later  tradition.  Unfortunately,  regarding  the  majority  of  Jeremiah's 
sermons  only  the  popular  traditions  have  survived.  Many  of  these 
narratives,  however,  are  so  full  of  detail  and  in  such  perfect  harmony 
with  the  conditions  of  the  age,  that  they  may,  with  reasonable  confidence, 
be  attributed  to  Jeremiah's  faithful  scribe,  Baruch,  who  was  a  com- 
panion as  well  as  a  servant,  followed  his  master  not  only  through 
the  troublesome  reigns  of  Jehoiakim  and  Zedekiah,  but  even  into  exile 
in  Egypt. 

The  probable  history  of  chapters  1-17  has  already  been  traced.  The 
chapters  which  follow  are  introduced  by  many  recurring  formulas,  as, 
for  example,  18S  2P,  25S  26S  27S  30\  32S  d4\  34^,  35^  36S  37«,  40\ 
44^  45^  In  certain  chapters  also,  as,  for  example,  27-29,  the  spelling 
of  many  proper  names,  Jeremiah,  Jeconiah,  Zedekiah  and  Nebuchad- 
rezzar, is  different  from  that  employed  throughout  the  rest  of  the  book. 
This  evidence  and  the  lack  of  chronological  arrangement  and  frequent 
duplications  all  indicate  that  the  second  part  of  the  book  of  Jeremiah 
is  made  up  of  collections.  The  wide  variations  between  the  Hebrew 
and  Greek  versions  of  Jeremiah  in  the  order  and  contents  of  the  differ- 
ent chapters  indicate  that  as  late  as  the  second  century  before  Christ 
different  recensions  of  the  book  were  current.  In  many  cases  the  briefer 
and  clearer  Greek  text  (which  has  usually  been  adopted)  evidently 
represents  the  older  and  the  more  nearly  original  version. 

Many  very  late  additions  are  also  found  scattered  throughout  this 
great  compilation  of  Jeremian  literature.  It  is  probable  that  by  the 
close  of  the  Babylonian  exile  the  majority  of  the  addresses  and  nar- 
ratives in  the  book  were  to  be  found  in  very  much  their  present  form; 
but  the  process  of  collecting  and  revising  and  editing  this  voluminous 
work  evidently  continued  for  three  or  four  centuries  after  the  death  of 
the  prophet.  The  resulting  book  reveals,  from  many  different  angles, 
the  life  and  personality  of  the  noble  soul  who  preached  and  suffered 
voluntarily  and  unflinchingly  for  his  race  and  God. 


254 


THE  FIRST  BABYLONIAN   CAPTIVITY 


§  LXXXVII.     EVENTS  LEADING  TO  THE  FIRST  BABYLONIAN 

CAPTIVITY 

The  word  of  Jehovah  which  came  to  Jeremiah  the  prophet  i.  Su- 
concerning   the   army  of   Pharaoh-necho   king   of    Egypt,  fcrip- 
which  was  by  the  river  Euphrates,  in  Carchemish,  which  ff^^ 
Nebuchadrezzar  king  of  Babylon  defeated  in  the  fourth  year  46i'«) 
of  Jehoiakim,  the  son  of  Josiah,  king  of  Judah : 

Set  in  line  the  buckler   and    shield    and    draw    near  to  2.sum- 
battle !  bSfe  ° 

Harness  the  horses  and  mount,  ye  riders,  and  take  your  ^'^^ 
stand  with  your  helmets! 

Polish  the  lances,  put  on  the  coats  of  mail ! 

Why  are  they  terrified  and  turning  backward?  s.Fiight 

They  flee  in  wild  flight  and  look  not  back:   terror  on  every  ifgypt's 
side !  ^^^■ 

«  .    .  .  nors 

The  swift  cannot  flee  away  nor  the    mighty  warrior  es-  (^  «) 

cape! 
Northward  beside  the  river  Euphrates  they  have  stumbled  and 

fallen! 

Who  is  this  that  riseth  up  like  the  Nile,  whose  waters  toss  4. 

themselves  like  the  streams?  vfm'*' 

And  he  saith,  I  will  rise  up,  I  will  cover  the  earth,  I  will  de-  ^^f^. 

stroy  its  inhabitants !  quest 

Go  up  ye  horses  and  rage  ye  chariots,  let  the  mighty  war-  ^^ "^ 

riors  go  forth : 
Cush  and  Put,  armed  with  shields,  and  the  Ludim  who 

bend  the  bow! 

But  that  day  is  Jehovah's  day  of  vengeance,  that  he  may  5.  je-^ 

avenge  himself  on  his  adversaries ;  fulg-^  ^ 

And  the  sword  shall  devour  to  satiety  and  shall  drink  its  fill  ment 

of  their  blood,  Ifyp* 

For  Jehovah  hath  a  sacrifice  in  the  north -land,  beside  the 
River  Euphrates. 

255 


on 

Eg: 

(10) 


THE  FIRST  BABYLONIAN  CAPTIVITY 

6.  Go  up  to   Gilead   and   take  balm,  0  virgin   daughter  of 

o^ry'  Egypt! 

*^r^o^     In  vain  hast  thou  employed  many  medicines;   there  is  no 
("• ")  healing  for  thee ! 

Nations  have  heard  thy  wail,  and  the  earth  is  full  of  thy 

outcry, 
For  hero  hath  stumbled  against  hero,  they  are  fallen  both 
of  them  together. 


7  The        The  oracle  which  Habakkuk  the  prophet  beheld: 

lem  in 

(Hab.     How  long,  0  Jehovah,  have  I  cried  out  and  thou  hearest 
»''^  not! 

I  cry  to  thee.  Violence,  but  thou  helpest  not. 

Why  dost  thou  make  me  look  upon  wickedness  and  behold 

trouble? 
Destruction  and  violence  are  before  mine  eyes,  and  strife 
and  contention. 


8. .  Therefore  law  is  relaxed. 


Reign 


of  law-  And  justice  is  never  rendered ; 


(«) 


For  the  wicked  encompass  the  righteous, 
So  that  justice  is  perverted. 


9.  je-  Art  thou  not  of  old. 


hovah's 
strange 


O  Jehovah,  my  holy  One, 


nlfTn  With  eyes  too  pure  to  behold  evil? 

And  thou  canst  not  gaze  upon  trouble. 

Why  dost  thou  gaze  upon  those  who  deal  treacher- 
ously? 

Art  silent  when  the  wicked  swallows  him  that  is  more 
righteous  than  he? 

10.  The  Upon  my  watch  tower  will  I  stand, 

?f  8^"  And  take  my  place  at  my  station, 

iHg  at-  ^^^  ^  ^^^1  watch  to  see  what  he  will  say  to  me ; 

titude  And  what  he  will  answer  to  my  plea. 

256 


THE  FIRST  BABYLONIAN  CAPTIVITY 

Then  Jehovah  answered  me  and  said:  ii.  The 
Write  down  the  vision  and  make  it  plain  upon  tablets,  l^^^^'- 

That  he  may  run  who  reads  it.  wui^^ 

For  the  vision  is  still  for  times  yet  to  be  appointed ;  thauhe 

Yea,  it  hastens  to  fulfilment  and  shall  not  fail ;  Sfus^' 

Though  it  linger,  wait  for  it ;  ^^o^e 

For  it  shall  surely  come,  it  will  not  tarry.  (»  *) 
Behold  the  wicked — his  soul  fainteth  within  him, 
But  the  righteous — he  liveth  by  his  faithfulness. 

Look  around  ye  that  deal  treacherously,  look  well,         12.  The 

Shudder  and  be  shocked.  deans 

For  I  am  about  to  do  a  work  in  your  days —  hovihs 

Ye  shall  not  believe  it  when  it  is  told.  agents 

For  behold  I  am  about  to  raise  up  the  Chaldeans,  mint  ^' 

A  nation  grim  and  quick  of  action;  ^*  ^  "^ 

Who  go  through  the  whole  breadth  of  the  earth 

To  possess  dwelling  places  not  their  own. 

Awful  and  terrible  are  they. 

From  them  judgment  goeth  forth. 

Their  horses  are  swifter  than  leopards. 

And  their  riders  quicker  than  the  wolves  of  evening. 

From  afar  they  come  swooping  down. 

Like  the  eagle  which  hastens  to  devour. 

They  all  come  to  do  violence. 

The  direction  of  their  faces  is  straight  ahead, 

And  they  gather  up  captives  like  sand. 

At  kings  they  scoff 

And  princes  are  sport  to  them. 

They  laugh  at  every  fortress. 

And  heap  up  dust  and  take  it. 

Then  their  spirit  changes,  and  they  pass  by, 

And  they  make  their  strength  their  god. 

O  Jehovah  thou  hast  appointed  them  for  judgment,  is. 
And    thou,  O  Rock,  hast  established    them   for    cor 

rection ;  ^^]« 

For  they  make  men  like  fish  of  the  sea,  yance 

Like  worms  which  have  no  ruler.  w) 
They  gather  up  all  in  their  net, 

257 


Their 

irresis- 


THE  FIRST  BABYLONIAN  CAPTIVITY 

And  catch  them  in  their  drag-net ; 
Therefore  they  sacrifice  to  their  net, 
And  bum  offerings  to  their  drag-net; 
For  by  them  is  their  portion  fat, 
And  their  food  is  rich. 


14.  jer-       The  word  that  came  to  Jeremiah  concerning  all  the  people 
^t  ^  of  Judah,  in  the  fourth  year  of  Jehoiakim  son  of  Josiah 
jufah"    ^i^g  o^  Judah  (the  same  was  the  first  year  of  Nebuchadrez- 
CJer.^     zar,  king  of  Babylon) :  From  the  thirteenth  year  of  Josiah, 
i.  7a)       son  of  Amon  king  of  Judah,  even  to  this  day,  now  twenty- 
three  years,  I  have  spoken  to  you  faithfully  and  earnestly 
and  have  said,  *  Turn  each  from  his  evil  way  and  from  your 
evil  deeds,  that  ye  may  dwell  in  the  land  which  Jehovah  hath 
given  to  you  and  your  fathers,  from  of  old  and  even  from 
evermore.'     But  ye  have  not  heeded. 
15/rhe       Therefore  Jehovah  saith,  *  Because  ye  have  not  heeded 
judg""-^     my  words  I  am  about  to  send  and  take  a  race  from  the 
g'jf'J^g    north  and  bring  them  against  this  land  and  its  inhabitants, 
dean's     ^^^  ^^^  *^®  people  rouud  about;   and  I  will  utterly  destroy 
(8^.fo"^     them  and  make  them  an  object  of  horror  and  hissing  and  a 
perpetual  reproach,  and  I  will  cause  to  disappear  from  their 
midst  the  sound  of  mirth  and  gladness,  the  voice  of  the 
bridegroom  and  the  bride,  the  sound  of  the  hand-mills  and 
the  light  of  the  lamp.' 

le.con-       Jehoiakim  was  twenty-five  years  old  when  he  became 

^ff^,     king  and  he  reigned  eleven  years  in  Jerusalem.     And  his 

dah^      mother's  name  was  Zebidah  the  daughter  of  Pedaiah  of 

23 »'     Rumah.      In   his   days   Nebuchadrezzar   king   of   Babylon 

^"^  **  ^    came  up,  and  Jehoiakim  became  subject  to  him  for  three 

years.     And  the  king  of  Egypt  came  no  more  out  of  his 

land;   for  the  king  of  Babylon  had  taken,  from  the  Brook 

of  Egypt  to  the  River  Euphrates,  all  that  had  belonged  to 

the  king  of  Egypt. 

r7.je-        Then  Jehoiakim  again  rebelled  against  Nebuchadrezzar. 

kfm'g      And  Jehovah  sent  against  him  guerilla  bands  of  the  Chal- 

\lhe\-     ^®^^s,  of  the  Arameans,  of  the  Moabites,  and  of  the  Ammon- 

fioif       ites;  these  he  sent  against  Judah  to  destroy  it,  according 


(lb.  J) 


258 


THE  FIRST  BABYLONIAN   CAPTIVITY 

to  the  word  of  Jehovah,  which  he  had  spoken  by  his  servants 
the  prophets. 

This  word  came  to  Jeremiah  from  Jehovah  in  the  days  is.  The 
of  Jehoiakim   king   of  Judah:    Go   to   the   house   of   the  §^bites 
Rechabites  and  bring  them  into  the  temple,  into  one  of  the   (Jer.^^ 
chambers,  and  give  them  wine  to  drink.  ^^ '  ^^ 

Then  I  took  Jazaniah,  the  son  of  Jeremiah,  the  son  of  19. 
Habazziniah,   and  his  kinsmen  and  his  son  and  all  the  5f|*^°^ 
Rechabites  and  brought  them  into  the  temple  of  Jehovah  ^^^^.^^ 
into  the  chamber  of  the  sons  of  Johanan  the  son  of  Hananias  (3-^) ' 
the  son  of  Gedaliah  the  man  of  God,  which  is  by  the  chamber 
of  the  princes,  above  the  chamber  of  Maaseiah  the  son  of 
Shallum,  the  keeper  of  the  threshold ;  and  I  set  before  them 
bowls  of  wine  and  cups  and  said:   *  Drink  wine.' 

But  they  answered:   *  We  drink  no  wine.'     For  Jonadab  20. 
our  father  commanded  us :    *  Ye  shall  never  drink  wine,  ^^pty 
neither  ye  nor  your  sons ;  neither  shall  ye  build  a  house  nor  (f.  '  '"*'• 
sow  seed,  nor  possess  a  vineyard ;  but  all  your  days  ye  shall 
dwell  in  tents,  that  ye  may  live  long  in  the  land  wherein 
you  dwell  as  aliens.'     And  we  have  obediently  done  just  as 
Jonadab   our  forefather  commanded   us.     But  when  Neb- 
uchadrezzar  came  up   against  the  land,  we   said :    *  Come 
let  us  go  to  Jerusalem  from  before  the  army  of  the  Chal- 
deans  and    the   army  of  the   Arameans.'     So  we    dwell 
there. 

Then  this  word  of  Jehovah  came  to  me:   Thus  saith  Je-  21. Ap- 
hovah,  *  Go  and  say  to  the  men  of  Judah  and  the  inhabitants  {-"n^^f 
of  Jerusalem:  "  Will  ye  not  learn  instruction  as  to  how  one  l^^^^' 
should  heed  my  words?     For,  while  the  sons  of  Jonadab  Judah 
the  son  of  Rechab  have  performed  the  command  of  their  i"i!) 
forefather,  this  people  hath  not  hearkened  to  me."  '   There- 
fore, thus  saith  Jehovah :  *  Behold  I  am  about  to  bring  upon 
Judah  and  the  inhabitants  of  Jerusalem  all  the  evil  that  I 
have  pronounced  against  them.' 

Therefore  thus  saith  Jehovah :    *  Because  the  descendants  22. 
of  Jonadab  the  son  of  Rechab  have  been  obedient  and  have  f/^""^' 
done  as  their  father  commanded  them,  the  descendants  of  *{;\^^- 
Jonadab  the  son  of  Rechab  shall  never  lack  a  man  to  serve  (i8^»)^ 
me  as  long  as  the  earth  stands.' 

259 


THE  FIRST  BABYLONIAN  CAPTIVITY 

23.  Je-  I  have  forsaken  my  house,  I  have  cast  off  my  heritage, 

i^Ztnt  I  have  given  over  my  dearly  beloved  into  the  hands  of  his 
gufity"^  enemies. 

people.  Mine  heritage  hath  become  to  me  as  a  heritage  in  the 

prey  of  lOreSt  y 

fJl^'^      She  hath  raised  her  voice  against  me,  therefore  do  I  hate 
(12  7")  her. 

Is  my  heritage  to  me  as  a  speckled  bird  of  prey,  so  that  the 

birds  of  prey  gather  around  against  her? 
Go  assemble  all  the  beasts  of  prey,  bring  them  to  devour ! 
Many  shepherds  have  destroyed  my  vineyard,  they  have 

trampled  down  mine  inheritance  under  foot. 
They  have  made  my  beautiful  portion  a  desolate  wilderness ! 
They  have  made  it  a  desolation,  to  my  sorrow  it  mourneth 

desolate ; 
The  whole  land  is  desolate,  for  no  man  taketh  it  to  heart. 
Upon  all  the  bare  heights  of  the  wilderness  spoilers  have 

come; 
From  one  end  of  the  land  to  the  other  no  flesh  hath  peace. 

Then  Jehoiakim  slept  with  his  fathers,  and  Jehoiachin 
his  son  became  king  in  his  place. 

Jehoiachin  was  eighteen  years  old  when  he  became  king, 
and  he  reigned  in  Jerusalem  three  months.  And  his  moth- 
er's name  was  Nehushta  the  daughter  of  Elnathan  of  Jeru- 
salem. And  he  did  that  which  displeased  Jehovah  just  as 
his  father  had  done.  At  that  time  the  servants  of  Nebuch- 
adrezzar king  of  Babylon  came  up  against  Jerusalem,  and 
the  city  was  besieged. 

25.  Jer-  Hear  ye  and  give  ear,  be  not  proud,  for  Jehovah  hath  spoken ! 
"^ "  "  Give  glory  to  Jehovah  your  God,  before  it  groweth  dark. 

Before  your  feet  stumble  upon  the  mountains  enveloped  in 

twilight ; 
And  while  ye  wait  for  light,  ye  turn  it  into  blackness  and 

dense  darkness. 
But  if  ye  will  not  hear  it,  I  must  weep  in  secret  because  of 

your  pride. 
And  mine  eyes  must  shed  torrents  of  tears  because  Jehovah's 

flock  is  taken  captive. 

260 


THE  FIRST  BABYLONIAN  CAPTIVITY 

Say  to  the  king  and  to  the  queen  mother,  Sit  ye  down  low,  26.  La- 

For  from  the  head  hath  fallen  your  fair  crown.  ^^^r 

The  cities  of  the  South  Country  are  shut  up,  and  there  is  ll^}""^ 

none  to  open ;  tivity 

All  of  Judah  is  carried  away  into  exile,  with  a  complete  cap-  and  °^ 

tivity.  P,r?«\« 

As  I  live,  saith  Jehovah,  though  Coniah  [Jehoiachin]  the  27.jer- 
son  of  Jehoiakim  were  the  signet-ring  upon  my  right  hand,  pTedic-^ 
I  would  pluck  him  thence,  and  I  will  give  thee  into  the  hand  JXif. 
of  them  that  seek  thy  life,  whom   thou  dreadest,  into  the  chin's 
hands  of  the  Chaldeans,  and  I  will  hurl  thee  forth  and  thy  [ztu- 
mother  who  bore  thee  into  a  land  where  ye  were  not  born,  '"> 
and  there  ye  shall  die.     But  to  the  land  for  which  they 
long  they  shall  not  return.     Is  Coniah  despised  as  a  broken 
vessel   and   thrown  forth  into  a  land  which  he  knoweth 
not?     0  land,  land,  hear  the  word  of  Jehovah !     Write  down 
this  man  as  childless!     For  no  man  of  his  seed  shall  pros- 
per, sitting  upon  the  throne  of  David  and  ruling  any  more 
in  Judah. 

Then  Nebuchadrezzar  king  of  Babylon  came  to  the  city,  28.cap- 
while  his  servants  were  besieging  it;    and  Jehoiachin  the  jem° 
king  of  Judah  went  out  to  the  king  of  Babylon,  together  |nd™h© 
with  his  mother,  and  his  servants,   his  princes,   and  his  depor- 
chamberlains.     And  the  king  of  Babylon  took  him  captive  of  je^ 
in  the  eighth  year  of  his  reign.     And  he  carried  away  from  ^g;j" 
there  all  the  treasures  of  the  house  of  Jehovah  and  the  and  the 
treasures  of  the  royal  palace  and  cut  in  pieces  all  the  vessels  dass^ 
of  gold  which  Solomon  king  of  Israel  had  made  in  the  temple  ^4  i!5i*7) 
of  Jehovah,  as  Jehovah  had  said.     And  he  carried  away  as 
captives  all  Jerusalem  and  all  the  princes  and  all  the  mighty 
warriors,  even  ten  thousand,  and  all  the  craftsmen  and  the 
smiths;    none  remained,  except  the  poorest  people  of  the 
land.     And  he  carried  away  Jehoiachin  to  Babylon;    and 
the  king's  mother  and  the  king's  wives,  and  his  chamber- 
lains, and  the  chief  men  of  the  land,  he  carried  into  cap- 
tivity from  Jerusalem  to  Babylon.     And  all  the  men  of 
ability,  even  seven  thousand,  and  the  craftsmen  and  the 
smiths  a  thousand,  all  of  them  strong  and  ready  for  war; 
these  the  king  of  Babylon  took  captive  to  Babylon.     And  the 

261 


THE  FIRST  BABYLONIAN  CAPTIVITY 

king  of  Babylon  made  Mattaniah,  Jehoiachin's  uncle,  king 

in  his  place,  and  changed  his  name  to  Zedekiah. 

29.  Zedekiah  was  twenty-one  years  old  when  he  began  to 

ah^^S-   reign,  and  he  reigned  eleven  years  in  Jerusalem;    and  his 

c^sio"    mother's  name  was  Hamutal  the  daughter  of  Jeremiah  of 

Libnah. 
3o.jer-  After  Nebuchadrezzar  had  carried  Jeconiah  the  son  of 
^on^  Jehoiakim  king  of  Judah  and  the  princes  and  craftsmen  and 
t4o^^  the  joiners  and  the  rich  men  of  Jerusalem  into  exile  to 
baskets  Babylou,  Jehovah  showed  me  two  baskets  of  figs.  One  bas- 
(Je^f  ket  had  very  good  figs,  like  first-ripe  figs,  and  the  other  basket 
24 '  *)     had  very  bad  figs  which  could  not  be  eaten  they  were  so  bad. 

31.  je-  Then  Jehovah  said  to  me.  What  seest  thou  Jeremiah, 
qSI?-^^  and  I  answered  Figs,  the  good  figs  are  very  good  and  the  bad 
Jl?"       very  bad,  so  bad  that  they  cannot  be  eaten. 

32.  Thereupon  this  word  of  Jehovah  came  to  me:  Thus 
aJ\er  saith  Jehovah,  the  God  of  Israel:  *  Like  these  good  figs,  so 
future  ^^^^  ^  regard  for  good  the  exiles  of  Judah  whom  I  have  sent 
of  the  out  of  this  place  into  the  land  of  the  Chaldeans;  and  I  will 
l^})^  watch  over  their  welfare  and  will  bring  them  back  to  this 

land,  so  that  I  will  build  them  up  and  not  pull  them  down, 
I  will  plant  them  and  not  pluck  them  up,  and  I  will  give  them 
a  heart  to  know  me,  that  I  am  Jehovah ;  and  they  shall  be 
my  people  and  I  will  be  their  God,  when  they  return  to  me 
with  their  whole  heart. 

33.  Of  But  as  for  the  bad  figs  which  are  so  bad  that  they  cannot 
kia1f'  be  eaten,  saith  Jehovah,  So  will  I  give  up  Zedekiah  king  of 
and  hi3  Judah  and  his  princes  and  the  remnant  of  Jerusalem  that 
jects       is  left  in  this  land  and  those  who  dwell  in  the  land  of  Egypt ; 

and  I  will  make  them  an  object  of  consternation  to  all  the 
kingdoms  of  the  earth,  and  they  shall  be  a  reproach  and  a 
proverb,  a  taunt  and  a  curse,  in  all  places  whither  I  shall 
drive  them;  and  I  will  send  the  sword,  famine  and  pesti- 
lence among  them  until  they  are  completely  consumed  out 
of  the  land  which  I  gave  to  them.' 

34.  jer-  Now  these  are  the  words  of  the  letter  which  Jeremiah  of 
feTtt?^  Jerusalem  sent  to  the  elders  of  the  exiles,  by  the  hand 
eii£  °^  Eleasah,  the  son  of  Shaphan  and  Gemariah,  the  son  of 
(29  !•  Hilkiah,  whom  Zedekiah  king  of  Judah  sent  to  the  king  of 
*^  Babylon: 

262 


(8-10) 


NECHO'S   DEFEAT  AT   CARCHEMISH 

Thus  saith  Jehovah  the  God  of  Israel  to  the  exiles  whom  35.  Set- 

I  have  carried  into  exile  from  Jerusalem:    *  Build  houses  ^^^^„ 

and  dwell  in  them  and  plant  gardens  and  eat  the  fruit  of  g 

them.     Take  wives  and  multiply  and  be  not  diminished ;  ion  ^" 

and  seek  the  welfare  of  the  land  whither  I  have  carried  you  ^*"^^ 
into  exile,  and  pray  to  Jehovah  for  it;  for  in  its  prosperity 
rests  your  own  prosperity.' 

For  thus  saith  Jehovah :  *Let  not  the  prophets  who  are  in  36. 

your  midst  nor  your  diviners  deceive  you;    neither  heed  S)T^ 

their  dreams  which  they  dream.     For  they  prophesy  falsely  ^f^^j^, 

in  my  name ;  but  I  have  not  sent  them.*  ets^ 

For  thus  saith  Jehovah :    *  As  soon  as  seventy  years  be  37.  ^ 

accomplished  for  Babylon,  I  will  visit  you  and  fulfil  my  ?^°^" 

promises  to  you,  by  bringing  you  back  to  this  place.     For  I  final 

cherish  for  you  thoughts  of  peace  and  not  of  evil,  that  I  may  S°'^*" 

give  you  a  future  and  a  hope.     Pray  to  me  and  I  will  hear  ^'°  "^ 
you ;  seek  me  and  ye  shall  find  me ;  if  ye  seek  me  with  all 
your  heart,  I  will  reveal  myself  to  you.* 

I.  Necho's  Defeat  at  Carchemish.  For  about  four  years  the  Egyp- 
tians, under  their  conquering  king  Necho,  held  undisputed  sway  over 
the  states  along  the  eastern  Mediterranean.  Meantime,  in  the  east,  mo- 
mentous changes  were  taking  place.  To  the  northeast  of  the  Tigris 
a  new  political  power,  known  in  history  as  the  Medean  kingdom,  was 
gathering  strength.  It  was  made  up  of  the  older  Aryan  invaders  and 
the  later  Cimmerian  hordes  which  had  swept  down  in  repeated  waves 
from  southern  Europe.  At  last  these  various  peoples  had  been  united 
under  the  rule  of  one  of  the  older  native  princes,  Cyaxares. 

In  southern  Babylonia  a  half-nomadic,  half-agricultural  Semitic  race 
from  eastern  Arabia  had  been  pressing  into  the  lowlands  at  the  head 
of  the  Persian  Gulf,  and  for  generations  had  been  a  constant  menace 
to  both  the  Assyrian  and  the  old  Babylonian  empire.  These  people, 
who  were  known  as  the  Chaldeans,  had  been  repeatedly  conquered  by 
Assyrian  and  Babylonian  armies,  but  they  still  held  their  ground  and 
waited  until  the  weakness  of  their  rivals  would  give  them  an  opportunity 
to  seize  the  coveted  lands  lying  between  the  lower  Euphrates  and  Tigris 
rivers.  At  last,  toward  the  close  of  the  seventh  century  B.C.,  when  As- 
syria's power  was  rapidly  declining,  there  rose  a  certain  local  prince, 
Nabopolassar,  who  united  the  Chaldeans,  captured  the  ancient  city  of 
Babylon,  and  thus  founded  what  is  known  as  the  new  Babylonian  empire. 

2G3 


THE  FIRST  BABYLONIAN  CAPTIVITY 

These  Chaldean  conquerors  from  the  south  united  with  the  Medean 
invaders  in  the  north  in  conquering  Nineveh,  the  capital  of  the  great  As- 
syrian empire.  When  Assyria  fell  in  606  B.C.,  its  territory  to  the  west 
of  the  Tigris,  in  accord  with  an  agreement  between  the  conquerors,  was 
given  to  the  Chaldeans.  Owing  to  the  illness  of  his  father,  Nabopolas- 
sar,  the  task  of  subduing  this  western  empire  fell  to  Nebuchadrezzar. 
Assembling  a  large  army,  he  marched  westward  early  in  605  B.C.  and 
met  the  Egyptian  king  Necho  beside  the  River  Euphrates.  A  decisive 
battle  was  fought  at  Carchemish,  the  chief  city  which  commanded  the 
commerce  between  the  east  and  the  west.  Necho  was  completely  de- 
feated and  fled  rapidly  down  through  Syria  and  Palestine,  pursued  by 
the  Chaldeans. 

In  the  forty-sixth  chapter  of  the  prophecy  of  Jeremiah  is  found  the 
stirring  taunt-song  commemorating  this  battle.  Necho,  in  slaying 
Josiah  and  in  putting  the  reactionary  Jehoiakim  on  the  throne  of  Judah, 
had  shown  himself  a  foe  of  the  faithful  prophetic  party.  It  was  natural, 
therefore,  that  men  like  Jeremiah  should  rejoice  over  his  overthrow. 
Egypt  through  most  of  its  history  had  proved  the  evil  genius  of  the 
Hebrews;  hence  every  event  which  demonstrated  the  weakness  of  this 
boastful  power  was  significant.  The  overthrow  of  Jehoiakim's  Egyp- 
tian master,  before  whom  he  had  bowed  so  slavishly,  was  also  a  blow 
at  the  evil  policy  which  was  rapidly  destroying  Judah's  moral  and  polit- 
ical strength.  In  the  thought  of  the  faithful,  Jehovah's  just  and  good 
purpose  was  again  beginning  to  be  revealed  in  human  history. 

II.  The  Prophecy  of  Habakkuk.  The  momentous  year,  605  B.C., 
which  witnessed  the  advent  of  the  Chaldeans  on  Judah's  horizon,  ap- 
pears to  be  the  date  of  the  brief  prophecy  found  in  the  book  of  Habakkuk. 
It  deals  with  a  question  that  often  pressed  to  the  front  in  Israel's  troubled 
history:  how  could  a  just  God  allow  the  wicked  to  triumph,  while  those 
who  faithfully  served  him  were  the  victims  of  their  unprincipled  rulers 
and  fellow-countrymen?  Under  the  reactionary,  tyrannical  rule  of 
Jehoiakim,  this  grim  problem  of  evil,  in  the  form  in  which  it  is  expressed 
in  the  book  of  Habakkuk,  was  constantly  in  the  minds  of  the  devoted 
followers  of  Josiah  and  of  the  true  prophets  (c/.  Jeremiah's  words, 
§  LXXXV*).  The  heathen,  unprincipled  Egyptians  ruled  the  policies 
of  their  little  state;  while  on  the  throne  of  Judah  sat  Jehoiakim,  who 
cared  little  for  justice  or  the  best  interests  of  his  people. 

The  prophet  clearly  formulates  the  question,  and  with  undaunted 
faith  waits  for  the  answer.  Soon  there  comes  to  him  the  divine  as- 
surance that  approaching  events  will  disclose  the  true  answer.     Indeed, 

264 


THE  PROPHECY  OF  HABAKKUK 

in  his  own  life  and  consciousness,  he  discerns  the  true  solution  of  the 
problem  of  evil:  only  the  righteous  man,  because  he  has  the  sense  of 
doing  what  is  right  and  of  living  in  harmony  with  God  and  the  laws  of 
the  universe,  possesses  those  essential  and  eternal  qualities  which  give 
strength  and  life. 

In  the  present  order  of  verses  it  is  difficult  to  distinguish  a  logical  de- 
velopment in  the  prophet's  thought.  The  simplest  explanation  is  that 
the  passage  which  describes  the  advent  of  the  Chaldeans  originally 
stood  after  the  fifth  verse  of  the  second  chapter.  Restored  to  this  posi- 
tion it  suggests  a  further  solution  to  the  prophet's  problem.  The 
Chaldeans,  cruel  and  arrogant  though  they  are,  are  not  only  destined 
to  drive  the  Egyptians  from  Palestine,  but  will  also  overthrow  the  rule 
of  injustice  and  violence  within  Judah  itself.  Thus  in  each  event  which 
came  to  their  nation  the  prophets  were  quick  to  recognize  the  hand  of 
God  carrying  out  his  purpose  in  the  life  of  humanity.  In  their  sublime 
philosophy,  even  the  heathen  conquerors  were  simply  divine  agents, 
doing  Jehovah's  will  in  the  midst  of  his  people. 

III.  The  Chaldean  Conqueror  Nebuchadrezzar.  Jeremiah,  even 
more  plainly  than  his  younger  contemporary  Habakkuk,  declared  that 
the  Chaldeans  were  coming  to  chastise  the  guilty  people  of  Judah  and 
to  transform  their  hollow  mirth  into  lamentation,  if  not  into  true  re- 
pentance. Within  a  few  weeks  the  prediction  of  these  prophets  was 
in  part  realized.  Nebuchadrezzar,  following  with  his  army  closely  in 
the  footsteps  of  the  retreating  Egyptians,  received  without  delay  the 
homage  of  all  the  little  states  of  Palestine.  By  the  close  of  605  B.C.  he 
had  reached  Pelusium,  on  the  borders  of  Egypt.  Just  as  he  was  on  the 
point  of  advancing  to  the  conquest  of  this  ancient  rival  of  Babylon,  news 
came  of  the  death  of  his  father,  Nabopolassar.  Leaving  the  battle-field 
Nebuchadrezzar  returned  in  haste  to  Babylon  to  establish  himself  on 
the  throne.  Thus,  early  in  the  year  604  B.C.,  was  inaugurated  a  reign 
which  marks  the  zenith  of  Babylon's  material  splendor  and  prestige 
and  the  downfall  and  utter  desolation  of  Jerusalem. 

For  forty-two  years  Nebuchadrezzar  ruled  Babylonia  and  Syria  and 
Palestine  with  a  strong  hand.  He  was  undoubtedly  the  ablest  ruler  that 
Babylon  had  seen  since  the  days  of  the  great  Hammurabi.  The  treaty 
with  the  Medes  left  him  free  to  develop  the  resources  of  his  empire. 
There  were  occasional  rebellions  in  the  western  provinces;  but  they  were 
insignificant  compared  with  the  great  military  resources  at  his  command. 
His  inscriptions  scarcely  mention  his  campaigns.  His  ambition  was 
not  to  conquer  new  territory,  but  to  make  Babylon  the  strongest  and 

265 


THE  FIRST  BABYLONIAN  CAPTIVITY 

most  magnificent  city  in  all  the  world.  This  ambition  he  fully  realized. 
Huge  fortifications  were  reared  at  strategic  points.  Dykes  and  dams 
and  basins  regulated  the  water  supply  which  was  drawn  from  the  two 
great  rivers.  Great  canals  intersected  the  rich  alluvial  plains  between 
the  Tigris  and  the  Euphrates,  making  possible  the  vast  system  of  irriga- 
tion which  extended  out  even  into  the  Arabian  desert  to  the  west  of 
Babylon.  Temples  and  palaces  made  the  interior  of  the  city  the  wonder 
and  envy  of  the  whole  world. 

The  various  peoples  and  interests  in  the  great  empire  were  closely 
consoli  ^i/ed,  and  the  highways  of  commerce  were  opened,  so  that  rapid 
communication  was  easy,  and  trade  was  protected.  It  is  true  that  the 
interests  of  his  capital,  Babylon,  were  developed  at  the  expense  of  other 
cities  of  the  realm;  but  all  subject  peoples  who  submitted  to  Nebu- 
chadrezzar's rule  and  co-operated  in  carrying  out  his  far-reaching  policy 
received  protection  and  impartial  justice  at  his  hand.  Those  who 
foolishly  ventured  to  rebel  found  in  him  a  master,  impartial  according 
to  his  own  standard  of  justice,  but  harsh  and  pitiless  in  his  punishment 
of  rebels.  In  this  respect  he  followed  the  example  of  the  later  Assyrian 
monarchs.  By  the  severity  of  the  judgment  which  he  meted  out,  he 
endeavored  to  make  future  rebellions  absolutely  impossible.  In  his 
zeal  to  develop  his  capital,  Babylon,  he  also  neglected  the  distant  Pales- 
tinian provinces,  especially  those  which  did  not  lie  along  the  great 
arteries  of  commerce  which  poured  their  wealth  into  the  coffers  of  the 
mighty  mistress  of  the  Euphrates.  He  left  the  states  of  central  Pales- 
tine almost  entirely  free  to  rule  themselves,  provided  they  paid  their  al- 
lotted tribute;  but  when  they  abused  their  too  great  freedom  he  nearly 
annihilated  them  by  the  heavy  blows  which  he  dealt  them. 

Nebuchadrezzar's  inscriptions,  however,  disclose  more  than  a  mere 
tyrant,  ambitious  to  build  up  a  great  capital  and  empire.  A  deep  re- 
ligious zeal  actuated  the  mind  of  this  ruler.  Although  he  lived  under 
the  shadow  of  Babylonian  polytheism,  true  piety  was  certainly  in  the 
heart  of  him  who  could  pray  to  his  god  Marduk: 

0  eternal  ruler !    Lord  of  all  being  I 
May  the  king  whom  thou  lovest, 

And  whose  name  thou  hast  proclaimed, 
Flourish  as  is  pleasing  to  thee. 
Do  thou  lead  aright  his  life. 
Guide  him  in  a  straight  path. 

1  am  the  prince  who  obeys  thee, 

266 


THE  CHALDEAN  CONQUEROR  NEBUCHADREZZAR 

The  creature  of  thy  hand; 

Thou  hast  created  me, 

And  dominion  over  all  people 

Thou  hast  intrusted  to  me. 

According  to  thy  grace,  O  Lord, 

Which  thou  bestowest  on  all  people. 

Cause  me  to  love  thy  supreme  rule, 

And  inspire  in  my  heart 

The  worship  of  thy  god-head. 

And  grant  what  seems  good  to  thee, 

Because  thou  hast  fashioned  my  life. 

IV.  Jehoiakim*s    Rebellion    Against    Nebuchadrezzar.     In    the 

presence  of  the  victorious  Chaldean  army,  Jehoiakim  at  first  surrendered 
to  Nebuchadrezzar;  but  within  three  or  four  years  he  rebelled.  The 
reason  for  this  rash  act  is  not  suggested  in  the  brief  narrative  of  Kings. 
Probably  it  was  because  Jehoiakim  listened  to  the  false  promises  of  the 
Egyptians.  In  defying  Babylon  Judah  appears  to  have  stood  alone. 
The  rebellion  was  so  insignificant  that  Nebuchadrezzar  at  first  evidently 
sought  to  suppress  it  simply  by  directing  against  Judah  the  resident 
Chaldean  soldiery  and  the  local  Aramean  and  Moabite  and  Ammonite 
auxiliaries.  This  guerilla  warfare  was  apparently  protracted  through 
three  or  four  years. 

It  was  probably  during  this  period  that  the  nomad  tribe  of  the  Re- 
chabites  were  driven  from  their  homes  and  sought  refuge  in  Jerusalem. 
Jonadab,  one  of  the  important  early  chieftains  of  the  tribe,  figured  as  a 
friend  and  adherent  of  Jehu  in  the  days  of  Elijah  and  Elisha  (§  LXV"). 
Through  all  the  years  they  had  remained  true  to  their  nomadic  instincts 
and  would  have  nothing  to  do  with  the  Canaanite  agricultural  civiliza- 
tion which  prevailed  in  central  Israel.  Not  only  did  they  refrain  from 
building  permanent  houses  and  cultivating  the  soil,  but  they  would  not 
even  touch  wine,  because  it  is  the  product  of  that  same  agricultural  civ- 
ilization. 

Jeremiah,  in  order  to  present  a  powerful  and  dramatic  illustration 
of  their  loyalty  to  the  commands  of  an  earlier  ancestor,  publicly  offered 
them  wine.  This  they  resolutely  declined.  Then,  by  contrast,  the 
prophet  brought  out  in  clear  relief  the  ingratitude  and  perfidy  of  the 
people  of  Judah,  in  deliberately  disregarding  the  commands  of  their 
Divine  Father.  As  Jeremiah  studied  the  temper  of  his  countrymen,  he 
saw  clearly  that  the  immediate  future  presented  no  hope  of  deliverance, 

267 


THE  FIRST  BABYLONIAN  CAPTIVITY 

and  therefore  his  sermons  of  this  period  are  simply  lamentations  over 
the  guilt  of  king  and  people,  and  over  the  inevitable  fate  that  impended. 

In  the  hour  of  deep  national  humiliation  the  unworthy  Jehoiakim 
died.  His  young  son,  a  youth  of  eighteen,  succeeded  him  on  the 
tottering  throne  of  Judah.  About  the  time  of  his  accession  the  city  was 
attacked  and  closely  besieged  by  the  soldiers  of  Nebuchadrezzar.  Dur- 
ing the  three  months  of  Jehoiachin's  reign,  Jeremiah,  as  patriot  and 
prophet,  could  do  nothing  but  predict  disaster.  Bitter  experience  had 
demonstrated  that  there  was  little  hope  that  a  worthy  king  and  deliverer 
would  spring  from  the  degenerate  house  of  David.  Jeremiah  therefore 
stoutly  rejected  the  popular  hopes  that  still  centred  in  the  royal  line. 
Instead  he  fixed  his  faith  for  the  future  in  the  race  which  should  rise, 
trained  and  sanctified  by  the  experiences  of  the  exile. 

V.  The  First  Captivity.  In  597  B.C.  Nebuchadrezzar  at  last  came 
himself  with  an  army  and  completed  the  siege  of  Jerusalem.  The  futility 
of  further  resistance  was  so  obvious  that  Jehoiachin  and  his  nobles 
hastened  to  surrender.  The  life  of  the  young  king  was  spared  and  he 
was  carried  away  as  a  hostage  to  Babylon,  together  with  his  mother,  his 
wives,  and  the  chief  officials  of  his  court  and  land.  Nebuchadrezzar 
also  deported  the  warriors,  the  important  leaders,  and  the  craftsmen  and 
smiths.  His  object  clearly  was  to  strip  the  land  of  all  who  might  again 
raise  the  standard  of  rebellion.  Between  eight  and  ten  thousand  men 
were  thus  transported,  together  with  their  wives  and  children,  represent- 
ing in  all  a  total  of  at  least  twenty  and  possibly  forty  thousand  souls  {cf. 
§  XC").  There  is  no  evidence  that  any  Hebrews  were  put  to  death 
at  this  time.  Apparently  Jehoiachin's  early  surrender  saved  the  life 
of  the  chief  offenders.  Nebuchadrezzar  was  also  loath  to  diminish  the 
numbers  of  the  foreign  subjects  which  he  was  constantly  bringing  into 
the  heart  of  his  empire  to  develop  its  inexhaustible  agricultural  resources. 

Over  the  Jews  who  were  left  behind  the  Babylonian  king  placed  one 
of  the  Judean  royal  house,  a  brother  of  Jehoiakim,  and  gave  him  the 
name  Zedekiah.  Jeremiah's  comparison  of  those  who  were  thus  left 
behind  with  the  exiles  carried  to  Babylonia  is  exceedingly  significant. 
Those  who  remained  with  Zedekiah  he  likens  to  bad  figs,  wormy,  de- 
cayed, practically  useless.  They  were  so  degenerate  that  he  could  pre- 
dict for  them  nothing  but  disaster.  In  contrast  the  exiles  were  like  good 
figs.  They  were  the  picked  men  of  the  nation.  With  them  went  Israel's 
hope  as  a  people.  Over  them  Jehovah  promised  to  guard,  if  they  would 
but  learn  from  their  trying  experience  to  turn  to  him  with  contrition  and 
trust. 

268 


THE  FIRST  CAPTIVITY 

To  these  exiles,  settled  in  distant  Babylonia,  Jeremiah  sent  a  letter 
full  of  hope  and  encouragement.  His  advice  to  them  was  to  cherish  no 
vain  expectations  of  throwing  off  the  yoke  of  Babylon  in  the  near  future; 
but  rather  to  settle  down  in  Babylon,  and  to  become  good  citizens  of  the 
great  empire,  recognizing  that  upon  its  prosperity  depended  their  pres- 
ent peace  and  future  hope.  Jeremiah  also  promised  to  the  exiles  that 
after  a  generation  or  two  they  would  be  permitted  to  return.  The 
prophet  expresses  this  belief  in  concrete  terms,  suggesting  seventy  years 
of  exile.  Ezekiel  in  the  same  concrete  way  states  that  the  exile  shall  last 
forty  years  (Ez.  4^).  As  a  matter  of  fact,  the  first  group  of  Jewish  exiles 
was  held  sixty  years  and  the  second  group  fifty  years  under  the  iron  rule 
of  Babylon.  Neither  of  the  prophets  attempted  to  predict  the  exact 
duration  of  the  exile;  but  both,  with  that  sublime  faith  which  rose  tri- 
umphant above  the  calamities  of  the  moment,  saw  that  their  race  still 
had  a  mission  to  perform  in  the  world,  and  that  the  God  who  had  led  his 
people  through  the  great  crises  of  the  past  would  not  forsake  them,  when 
once  they  had  learned  the  vital  lessons  which  the  exile  was  intended  to 
teach. 

§  LXXXVIII.    EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF 
JUDAH 

In  the  thirtieth  year,  in  the  fifth  day  of  the  fourth  month,  i.Eze- 
as  I  was  among  the  captives  by  the  River  Chebar,  the  heav-  vision 
ens  were  opened  and  I  saw  visions  of  God  and  the  hand  of  JEzek. 
Jehovah  was  on  me  there. 

And  he  said  to  me.  Son  of  man,  stand  up  on  thy  feet  that  I  2.  The 
may  speak  with  thee.     And  the  spirit  entered  into  me  as  he  com-^ 
spoke  to  me  and  made  me  stand  upon  my  feet ;  and  I  heard  ^^^^^^ 
him  who  spoke  to  me.     And  he  said  to  me.  Son  of  man,  I 
send  thee  to  the  rebellious  house  of  Israel,  who  have  re- 
belled against  me,  both  they  and  their  fathers,  even  to  this 
day.     It  is  I  who  send  thee  to  them  that  thou  shouldst  say 
to  them:   *  Thus  saith  Jehovah:   "  Whether  they  will  hear 
or  refuse  to  hear — for  they  are  a  rebellious  house — they  shall 
learn  that  a  prophet  is  among  them." ' 

And  thou,  son  of  man,  fear  them  not  nor  be  dismayed  at  3. 
their  words,  though  briars  and  thorns  are  about  thee  and  ^eJ? 
thou  dwellest  among  scorpions.     Be  not  afraid   of  their  ^ouj- 
words  nor  be  dismayed  at  their  looks;  for  they  are  a  re-  m^t 

269 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

bellious  house.  But  do  thou  speak  my  words  to  them 
whether  they  hear  or  refuse  to  hear;  for  they  are  a  re- 
bellious house. 

4.  Re-  But  thou,  son  of  man,  hear  what  I  say  to  thee.  Be  not 
Ifihe^  rebellious  like  this  rebellious  house.  Open  thy  mouth  and 
^^['^  eat  what  I  give  thee.  Then  I  looked  and  there  was  stretched 
sages  out  to  me  a  hand  in  which  there  was  a  roll  of  a  book.  And 
3^8)^      he  unrolled  it  before  me  and  it  was  written  within  and 

without;  and  in  it  were  written  lamentations  and  mourn- 
ing and  woe.  And  he  said  to  me.  Son  of  man,  eat  this  roll 
and  go  speak  to  the  house  of  Israel.  So  I  opened  my  mouth 
and  he  made  me  eat  the  roll.  And  he  said  to  me.  Son  of 
man,  eat  and  be  filled  with  this  roll  which  I  give  thee.  Then 
I  ate  it,  and  it  was  as  sweet  as  honey  in  my  mouth. 

5.  Prej  And  he  said  to  me.  Son  of  man,  up,  go  to  the  house  of 
th^""  Israel  and  speak  my  words  to  them.  For  thou  art  not  sent 
fo?hi^^  to  a  people  of  strange  speech,  nor  to  many  peoples  whose 
difficult  words  thou  canst  not  understand.  Verily,  if  I  sent  thee  to 
(3^4-9)     them,  they  would  hear  thee!     But  the  house  of  Israel  will 

not  be  willing  to  hear  thee,  for  they  are  not  willing  to  hear 
me;  for  all  the  house  of  Israel  are  bold  and  unyielding. 
Behold  I  make  thee  as  bold  and  unyielding  as  they.  As 
adamant,  harder  than  flint,  have  I  made  thy  face.  Be  not 
afraid  of  them  neither  be  dismayed  at  them,  for  they  are 
a  rebellious  house. 

6.  Be-  Then  the  spirit  lifted  me  up  and  took  me  away  and  I  went 
§f"hi^^  in  great  excitement,  for  the  hand  of  Jehovah  was  strong 
^u.%     upon  me.     Then  I  came  to  the  captives  at  Tel-Abib,  who 

dwelt  by  the  canal  Chebar,  and  I  sat  there  overwhelmed 
among  them  seven  days. 

7.  His  At  the  end  of  seven  days  this  word  of  Jehovah  came  to 
fg"^y  me :  Son  of  man,  I  make  thee  a  watchman  to  the  house  of 
watch-  Israel.  When  thou  hearest  a  word  from  my  mouth,  thou 
06^2?)      shalt  warn  them  from  me.     When  I  say  to  the  wicked, 

*  Thou  shalt  surely  die ' ;  if  thou  speak  not  to  the  wicked  to 
warn  him  from  his  wicked  way,  so  as  to  save  his  Hfe,  that 
wicked  man  shall  die  in  his  iniquity;  but  his  blood  will  I 
require  at  thy  hand.  But  if  thou  warn  a  wicked  man  and 
he  turn  not  from  his  wickedness  nor  from  his  wicked  way, 
he  shall  die  in  his  iniquity.     But  thou  hast  saved  thyself. 

270 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

Again,  when  a  righteous  man  turns  from  his  righteousness 
and  does  wrong,  and  I  lay  a  stumbling-block  before  him, 
he  shall  die;  because  thou  hast  not  given  him  warning  he 
shall  die  in  his  sin,  for  the  righteous  deeds  which  he  hath 
done  shall  not  be  remembered ;  but  his  blood  will  I  require 
at  thy  hand.  But  if  thou  warn  the  righteous  man  not  to 
sin  and  he  doth  not  sin,  the  righteous  man  shall  surely 
live,  because  he  took  warning;  and  thou  hast  saved  thy- 
self. 

Do  thou  also,  son  of  man,  take  a  tile,  and  set  it  before  s.  Por- 
thee,  and  portray  upon  it  a  city,  even  Jerusalem;   and  lay  ^ffifg 
siege  against  it,  and  build  a  siege  wall  against  it,  and  throw  siege  of 
up  a  mound  against  it;  pitch  camps  also  against  it,  and  sfiem 
plant  battering  rams  about  it.     And  take  thou  an  iron  plate,   ^"^ '  "^ 
and  set  it  for  a  wall  of  iron  between  thee  and  the  city ;  and 
set  thy  face  toward  it  and  it  shall  be  in  a  state  of  siege, 
and  thou  shalt  lay  a  siege  against  it;   and  this  is  a  sign  to 
the  house  of  Israel. 

And  do  thou,  son  of  man,  take  a  short  sword  and  use  it  as  9.  The 
a  barber's  razor,  and  pass  it  over  thy  head  and  beard.   Then  wleUn- 
take  the  balances  and  divide  the  hair.     A  third  part  burn  ingdis- 
in  the  fire  in  the  midst  of  the  city,  when  the  days  of  the  siege  Twllt- 
are  complete;    and  take  a  third  part  and  smite  with  the  Sfib- 
sword  round  about  the  city ;  and  a  third  part  scatter  to  the  Jt^nts 
wind.    But  take  a  few  of  them  and  wrap  them  up  in  thy 
skirts;  and  of  these  again  take  some  and  burn  them  in  the 
fire. 

Then  thou  shalt  say  to  all  the  house  of  Israel,  *  Thus  10.  The 
saith  the  Lord  Jehovah :    "  This  is  Jerusalem.     I  have  set  gu^^ 
her  in  the  midst  of  the  nations  and  countries  round  about  j^ii- 
her.     But  she  hath  rebelled  against  mine  ordinances  more  seized 
wickedly  than  the  nations;    and  against  my  statutes  more  IbJut 
than  the  countries  round  about  her.     For  they  rejected  mine  H^p"^ 
ordinances  and  have  not  walked  in  my  statutes."     There-  j%tu- 
fore  thus  saith  the  Lord  Jehovah:   "  Because  ye  have  been   (fifj" 
more  rebellious  than  the  nations  round  about  you,  in  that 
ye  have  not  walked  in  my  statutes  nor  kept  my  ordinances ; 
but  have  done  according  to  the  ordinances  of  the  nations 
that  are  round  about  you,"  therefore  thus  saith  the  Lord 
Jehovah,  "  behold  I  also  am  against  thee  and  will  execute 

271 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

judgment  against  thee  in  the  sight  of  the  nations.  And  I 
will  do  in  thee  that  which  I  have  not  done  and  the  like  of 
which  I  will  not  do  again,  because  of  all  thine  abominations. 
Therefore  fathers  shall  eat  their  sons  in  the  midst  of  thee, 
and  the  sons  shall  eat  their  fathers.  And  I  will  execute 
judgment  on  thee,  and  I  will  scatter  the  whole  remnant  of 
thee  to  every  wind.  Therefore,  as  I  live,"  is  the  oracle  of 
the  Lord  Jehovah,  "  because  thou  hast  defiled  my  sanctuary 
with  all  thy  detestable  things  and  with  all  thine  abominations, 
I  will  also  drive  thee  away.  And  mine  eye  shall  not  spare 
and  I  also  will  have  no  pity.  A  third  part  of  these  shall  die  by 
the  pestilence  and  perish  with  famine  in  the  midst  of  thee,  and  a 
third  part  shall  fall  by  the  sword  round  about  thee,  and  a  third 
part  I  will  scatter  to  every  wind  and  pursue  with  the  sword."  * 

This  word  of  Jehovah  also  came  to  me.  Son  of  man,  thy 
kinsmen,  thy  fellow-exiles  and  all  the  house  of  Israel,  all 
of  it,  of  whom  the  inhabitants  of  Jerusalem  say :  *  You  are 
far  from  Jehovah ;  to  us  this  land  is  given  as  a  possession  * ; 
therefore,  say,  *  Thus  saith  the  Lord  Jehovah :  "  True,  I  have 
removed  them  afar  off  among  the  nations  and  scattered 
them  off  over  the  lands ;  yet  will  I  be  their  sanctuary  for  a 
little  while  in  the  countries  to  which  they  have  gone."  * 
Therefore  say,  *  Thus  saith  the  Lord  Jehovah :  "  I  will  gather 
them  from  the  peoples  and  assemble  them  from  the  coun- 
tries whither  they  have  been  scattered;  and  I  will  give 
them  the  land  of  Israel.  And  they  shall  go  thither  and  shall 
take  away  all  its  detestable  and  abominable  things,  and  I 
will  give  them  another  heart;  and  I  will  put  a  new  spirit 
into  them ;  and  I  will  take  the  stony  heart  out  of  their  breast 
and  give  them  a  heart  of  flesh;  that  they  may  follow  my 
statutes  and  keep  mine  ordinances  to  do  them;  and  they 
shall  be  my  people  and  I  will  be  their  God.  But  as  for 
these  who  are  devoted  to  their  detestable  and  abominable 
things,  I  will  visit  the  consequences  of  their  deeds  upon 
their  own  heads."  * 

And  this  word  of  Jehovah  came  to  me.  Son  of  man,  thou 
art  dwelling  in  the  midst  of  a  rebellious  house  who  have 
eyes  to  see,  but  they  see  not;  ears  to  hear  but  they  hear  not; 
for  they  are  a  rebellious  house.  And  do  thou,  0  son  of 
man,  prepare  by  day  in  their  presence  goods  for  removal; 

272 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

and  remove  from  thy  place  to  another  place  in  their  pres- 
ence. Perhaps  they  may  perceive,  although  they  are  a  re- 
bellious house.  Bring  out  thy  goods  by  day  in  their  pres- 
ence as  though  for  removal,  and  do  thou  go  forth  in  the 
evening  in  their  presence,  as  one  who  goes  forth  into  exile. 
In  their  presence  dig  through  the  wall  and  go  out  through 
it.  In  their  presence  take  up  thy  goods  upon  thy  back. 
Go  forth  covering  thy  face,  so  that  thou  wilt  not  see  the 
land ;  for  I  have  appointed  thee  as  a  sign  to  the  house  of 
Israel. 

Then  I  did  as  I  was  commanded.     I  brought  out  my  13.  The 
goods  by  day,  as  though  they  were  goods  for    removal,  Kifc' 
and  in  the  evening  I  dug  through  the  wall  and    before  ^^^ 
their  eyes  I  went  forth  in  the  dark,  bearing  them  on  my 
back. 

And  this  word  of  Jehovah  came  to  me  in  the  morning,   u.  The 
Son  of  man,  hath  not  the  rebellious  house  of  Israel  said  to  ^aaJj" 
thee,  *  What  art  thou  doing? '     Say  to  them,   '  Thus  saith   i'-'') 
the   Lord  Jehovah:    "This  burden  concerns  the  prince  in 
Jerusalem  and  all  the  house  of  Israel,  who  are  in  her  midst."' 
Say,  *  I  am  a  sign  to  you.     As  I  have  done,  so  shall  it  be 
done  to  them.     They  shall  go  into  exile  and  captivity  and 
the  prince  who  is  in  their  midst  shall  bear  a  burden  on  his 
back.     He  shall  go  forth  in  the  dark.     He  shall  dig  through 
the  wall  and  go  out  through  it  with  covered  face,  so  that  he 
shall  not  see  the  land ;  and  I  will  cast  my  net  over  him  and 
he  shall  be  taken  in  my  snare;    and  I  will  bring  him  to 
Babylon,  the  land  of  the  Chaldeans ;  and  he  shall  not  see  it, 
and  there  shall  he  die.* 

Moreover  this  word  of  Jehovah  came  to  me.  Son  of  man,   15. 
prophesy  against  the  prophets  of  Israel.     Prophesy  and  say  Sfning 
to  them,  *  Hear  the  word  of  Jehovah,  "  Thus  saith   the  i°flu- 
Lord  Jehovah;    Woe  to  the  foolish  prophets  who  prophesy  of  the 
according  to  their  own  mind  and  to  what  they  have  not  l^ropt-"^ 
seen.     Like  jackals  on  the  ruins  are  thy  prophets,  O  Israel.  ^J|  ,.7. 
Ye  have  not  gone  up  into  the  breaches,  nor  built  up  a  wall 
for  the  house  of  Israel,  that  ye  may  stand  up  in  battle 
in  the  day  of  Jehovah.     They  see  false  visions  |^and  divine 
lies,   saying.  The  oracle  of  Jehovah,  when  Jehovah  hath 
not  sent  them.     And  they  await  the  fulfilment  of  their 

273 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

words.     Do  ye  not  see  a  false  vision  and  utter  lying  divi- 
nations? " ' 

16.  The  This  word  of  Jehovah  came  to  me,  What  do  ye  mean  by 
faw^of  using  this  proverb  in  the  land  of  Israel :  *  The  fathers  have 
™°r^i  eaten  sour  grapes  and  the  children's  teeth  are  set  on  edge?  * 
sponsi-  As  I  live,  is  the  oracle  of  Jehovah,  never  again  shall  ye  use 
(18^1^4)  this  proverb  in  Israel.     Behold  all  souls  are  mine — the  soul 

of  the  father  as  well  as  the  soul  of  the  son  is  mine.     The 
soul  that  sinneth,  it  alone  shall  die. 

17.  Re-  But  if  a  man  be  righteous,  doing  justice  and  righteous- 
i^divid-  ness,  if  he  eat  not  upon  the  mountains  nor  lift  up  his  eyes  to 
^>tue  *^®  ^^^^^  ^^  *^®  house  of  Israel,  nor  defile  his  neighbor's  wife, 
(6-»)        nor  approach  a  woman  in  her  impurity,  and  wrong  no  one, 

restore  to  the  debtor  his  pledge,  take  nought  by  robbery,  give 
his  bread  to  the  hungry  and  clothe  the  naked,  lend  not  at 
interest,  nor  take  any  increase,  keep  his  hand  away  from 
iniquity,  execute  true  judgment  between  man  and  man,  fol- 
low my  statutes,  keep  my  commandments  to  do  them,  he  is 
righteous ;   he  shall  live,  is  the  oracle  of  Jehovah. 
is.Pen-       But  if  ye  beget  a  son  that  is  a  robber,  a  shedder  of  blood, 
fndmd-  who  does  none  of  these  things,  but  eats  upon  the  moun- 
"lo-u^)^"^^  tains,  defiles  his  neighbor's  wife,  wrongs  the  poor  and  needy, 
robs,  restores  not  the  pledge  to  the  debtor,  lifts  up  his  eyes 
to  idols,  commits  abomination,  lends  on  interest,  and  takes 
increase,  shall  he  live?     He  shall  not  live.     He  hath  done 
all  these  abominations.     He  shall  die.     His  blood  shall  be 
upon  him. 
19.  And  behold  if  ys  beget  a  son  who  sees  all  the  things  that 

f^^lf     his  father  hath  done,  and  fears  and  does  not  do  likewise,  .  .  . 
not        he  shall  not  die  from  the  iniquity  of  his  father ;  he  shall  live. 
fe?r"ed     His   father,    because   he   practised   oppression,    committed 
othTr'     robbery,  and  did  what  was  not  good  among  the  people,  died 
(u.wb      fQj.  ijjg  iniquity.     But  ye  say.  Why  should  not  the  son  bear 
the  iniquity  of  his  father?     If  the  son  execute  justice  and 
righteousness,  keep  all  my  statutes  to  do  them,  he  shall 
surely  live.     The  person  who  sins  shall  die.     A  son  shall 
not  bear  his  father's  iniquity,  and  a  father  shall  not  bear  his 
son's  iniquity.    The  righteousness  of  the  righteous  shall  be  to 
his  credit,  and  the  wickedness  of  the  wicked  to  his  discredit. 

274 


THE  HISTORY  AND  PERSONALITY  OF  EZEKIEL 

If  the  wicked  turn  from  all  his  sins  which  he  hath  com-  2p.For- 
mitted,  and  keep  all  my  statutes,  and  execute  justice  and  ^^^I'f^t 
righteousness,  he  shall  surely  live;   he  shall  not  die.     None  ti^e 
of  the  transgressions  which  he  hath  committed  shall  be  tent" 
held  against  him.     Because  of  the  righteousness  which  he  ^"  ""^ 
hath  done  he  shall  live.     Have  I  any  pleasure  in  the  death 
of  the  wicked?  is  Jehovah's  oracle.     If  he  turn  from  his 
ways  shall  he  not  live? 

I.  The  History  and  Personality  of  Ezekiel.  Ezekiel,  the  son  of 
Buzi,  was  one  of  the  many  exiles  carried  away  into  captivity  in  597  B.C. 
Five  years  later,  in  592  B.C.,  he  began  his  work  as  a  prophet.  The 
deference  with  which  he  was  consulted  by  the  elders  of  the  people  and 
the  maturity  and  wide  observation  revealed  in  his  earliest  sermons  favor 
the  conclusion  that  he  was  not  a  young  man  when  he  entered  upon  his 
new  task.  If  so,  he  was  born  and  brought  up  during  the  brilliant  reign  of 
Josiah  and  received  from  the  great  reformer  prophets,  who  raUied  about 
the  young  king,  the  early  teachings  which  bore  fruit  in  the  prophet's 
later  activity.  In  all  his  prophecies  he  shows  himself  to  have  been  an 
ardent  disciple  of  Jeremiah.  In  their  interpretation  of  the  past  history 
of  their  race,  of  its  present  crises,  and  of  its  future  hopes,  these  two 
prophets  are  in  closest  agreement,  although  they  differ  widely  in  the  way 
in  which  they  present  their  teachings. 

By  birth  and  youthful  training  Ezekiel  was  a  priest.  He  manifests 
an  intimate  acquaintance  with  the  temple  and  its  ceremonial  institu- 
tions. His  peculiar  Hterary  style  and  figures  and  his  characteristic 
teachings  represent  the  blending  of  the  prophet  and  priest.  In  Ezekiel 
these  two  currents  of  thought,  which  had  hitherto  run  on  independently, 
are  at  last  united.  He  was  also  well  acquainted  with  the  earlier  history 
and  literature  of  his  race.  His  ministry  of  twenty-two  years  lay  partly 
in  the  period  preceding  the  final  destruction  of  Jerusalem  and  partly  in 
the  Babylonian  exile  itself.  He  was  thus  the  connecting  link  between 
the  ethical  teachings  of  the  earlier  prophets  and  the  ritualism  of  the 
priests,  between  the  pre-exilic  Hebrew  civilization  and  thought  and  the 
very  different  conditions  and  ideals  introduced  by  the  fall  of  Jerusalem 
in  586  B.C. 

Ezekiel  is  one  of  the  most  striking  and  dramatic  characters  in  Israel's 
history.  He  was  harsh  and  relentless  in  his  condemnation  of  the  sins 
of  his  nation,  intense  in  his  zeal  for  righteousness,  and  bold  and  even 
dogmatic  in  declaring  his  convictions.    Above  all,  he  was  an  idealist, 

275 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

who  believed  firmly  in  the  ultimate  future  of  his  race.  Although  he  was 
not  a  poet  like  the  great  prophets  who  preceded  him,  he  employed  highly 
dramatic  imagery  and  symbols  in  setting  forth  his  teachings.  Prov- 
erbs, parables,  riddles,  dirges,  visions,  developed  allegories,  and  even 
acted  symbols  were  used  by  him  to  secure  and  hold  the  attention  of  his 
fellow-countrymen.  The  fact  that  the  dramatic  methods  are  natural 
and  in  perfect  keeping  with  the  character  and  spirit  of  the  prophet  alone 
delivers  him  from  the  charge  of  sensationalism.  As  it  is,  they  but  reveal 
the  intense  moral  earnestness  and  the  deep  sense  of  responsibility  with 
which  Ezekiel  took  up  his  task. 

II.  Ezekiel's  Call  and  Commission.  Ezekiel,  like  Isaiah  and  Jere- 
miah, gives  a  vivid  picture  of  his  call  to  the  prophetic  office.  It  came 
to  him  as  he  dwelt  among  the  Jewish  exiles  beside  the  Chebar — the 
Khabaru  Canal  which,  as  we  learn  from  contemporary  inscriptions,  ran 
from  the  great  city  of  Babylon  eastward  to  Nippur.  The  general  form 
and  import  of  his  initial  vision  were  probably  suggested  by  that  of  Isaiah. 
The  details  of  the  elaborate  picture  reflect  the  impressions  which  the 
art  and  religious  symbolism  of  Babylonia  and  especially  the  huge  colossi, 
with  the  bodies  of  animals,  the  faces  of  men,  and  the  wings  of  birds, 
standing  guard  before  palace  and  temple,  made  upon  the  mind  of  the 
exiled  priest. 

The  account  of  his  visions  as  well  as  the  other  writings  of  Ezekiel  show 
the  fruits  of  careful  elaboration.  He  who  was  trained  in  the  precise 
school  of  the  law  did  not  hesitate  to  introduce  frequent  repetitions  in 
order  to  make  his  thought  impressive  and  clear.  Ezekiel's  visions  also 
mark  the  beginning  of  that  apocalyptic  type  of  literature  (in  which  ideas 
are  represented  by  concrete  symbols),  whereby  the  later  prophets  sought 
to  render  their  messages  impressive  and  to  arouse  the  intellectual  ac- 
tivity of  their  hearers. 

In  his  initial  vision  Ezekiel  seemed  to  behold  a  great  luminous  cloud, 
sweeping  from  the  north,  within  which  were  four  winged  creatures, 
with  faces  of  men,  of  lions,  of  bulls  and  of  eagles.  Beside  each  creature 
was  a  revolving  wheel,  with  a  wheel  cutting  it  at  right  angles.  These 
wheels  appeared  to  be  alive  and  were  covered  with  eyes,  symbolizing 
the  divine  omniscience.  On  the  great  arch,  transparent  as  crystal,  sup- 
ported by  the  four  flying  creatures,  was  a  throne  resembling  sapphire. 
On  this  throne  Ezekiel  seemed  to  see  Jehovah  seated,  in  form  like  a  man 
and  radiant  as  the  rainbow . 

From  the  majestic,  transcendent  divine  presence  thus  revealed  to 
him  Ezekiel  received  his  prophetic  commission.     It  was  to  go  forth  and 

276 


EZEKIEUS   CALL  AND   COMMISSION 

proclaim  to  his  people  the  message  of  counsel  and  warning  in  the  face 
of  opposition  and  persecution.  The  divine  message  is  likened  to  a  roll 
of  parchment  which  the  prophet  is  commanded  to  eat,  indicating  that 
in  him  the  word  of  God  became  incarnate.  Ezekiel  also  felt  himself 
called  to  be  a  watchman  to  warn  his  people  of  every  danger  that 
threatened.  His  responsibility  ceased  only  when  he  had  exhausted 
every  possible  means  of  impressing  his  divine  message  upon  them.  Thus 
in  Ezekiel  the  prophet  became  a  pastor — not  merely  the  conscience  of 
the  nation  but  the  guide  and  guardian  of  individual  souls. 

III.  Ezekiel's  Advice  Regarding  the  Crisis  in  Judah.  During 
the  five  years  preceding  the  fall  of  Jerusalem,  Ezekiel's  attention  was 
fixed  almost  exclusively  on  the  problems  which  confronted  Jeremiah  in 
distant  Judah.  The  first  twenty-four  chapters  of  his  book  represent 
his  activity  during  this  period.  Communication  was  evidently  close  be- 
tween the  Jewish  exiles  and  their  kinsmen  in  Judah.  Ezekiel  was  well 
informed  of  every  movement  and  tendency  in  the  little  Judean  kingdom. 
The  prophet  put  forth  all  his  energies  to  stem  the  tide  of  discontent  and 
false  hopes  that  threatened  to  carry  Judah  into  fatal  rebellion  against 
Nebuchadrezzar.  Primarily  he  appealed  to  the  Jewish  exiles  in  Baby- 
lon, for  their  influence  was  great  with  their  kinsmen  in  Palestine,  and 
they  were  all  deluding  themselves  with  the  belief  that  in  some  miraculous 
way  Jehovah  would  interpose  to  break  the  power  of  the  Chaldeans. 
Ezekiel's  sermons  were  also  doubtless  sent  as  tracts  to  circulate  among 
the  Jews  left  behind  in  the  home-land. 

Ezekiel,  like  Jeremiah,  during  the  same  period,  met  only  with  oppo- 
sition and  scepticism.  Hence,  at  this  crisis,  he  employed  a  series  of 
striking  symbols.  On  one  occasion  he  took  a  tablet  of  clay  and  drew 
a  sketch  of  Jerusalem  in  a  state  of  active  siege.  Outside  he  set  up  an 
iron  plate  as  a  symbol  of  the  barrier  between  Jehovah  and  his  people, 
which  prevented  him  from  protecting  them  or  delivering  them  from  the 
hands  of  their  Chaldean  foes. 

Again  seeking  to  impress  the  people,  Ezekiel  lay  on  his  left  side  for 
many  days,  as  if  bound  and  helpless,  in  token  of  the  one  hundred  and 
ninety  years  of  exile  in  store  for  the  northern  kingdom.  Later  he  lay 
on  his  right  side  to  represent  the  forty  years  during  which  he  predicted 
the  same  fate  was  to  overtake  Judah.  To  make  vivid  the  horrors  of 
the  siege  which  threatened  Jerusalem,  he  prepared  out  of  coarse  flour 
unclean  food  which  he  baked  and  ate  publicly. 

Ezekiel's  fourth  symbol  was  equally  dramatic.  Cutting  off  the  hairs 
of  his  head  and  beard,  he  divided  them  into  three  parts;  one  part  he 

277 


EZEKIEL'S  MESSAGES  TO  THE  PEOPLE  OF  JUDAH 

burnt  with  fire,  another  he  smote  with  the  sword,  and  a  third  he  scattered 
to  the  winds,  to  symbolize  the  fate  of  Jerusalem.  Only  a  few  of  those 
which  were  scattered  were  ultimately  preserved  to  represent  the  small 
remnant  that  should  survive  the  coming  siege.  These  were  the  purified 
few  who,  in  the  land  of  exile,  should  lose  their  stony  hearts  and  receive 
a  new  heart  of  flesh  and  be  fitted  at  last  to  participate  in  the  fulfilment 
of  Jehovah's  promises  to  the  race. 

In  many  ways  the  most  striking  of  all  Ezekiel's  acted  sermons  was 
preached  before  his  own  house,  beside  the  wall  that  encijcled  the  village 
in  which  dwelt  the  Jewish  exiles.  As  the  shadows  of  evening  began  to 
gather  he  dragged  out  his  household  possessions,  and  then  dug  through 
the  clay  wall  and  carried  them  forth  in  the  dark,  as  if  fleeing  into  exile. 
Having  roused  the  curiosity  of  his  people  to  the  highest  pitch,  he  in- 
terpreted to  them  on  the  following  morning  the  meaning  of  his  strange 
action.  Even  as  he  had  sought  to  flee  by  night  with  his  treasured  pos- 
sessions, so,  he  declared,  in  the  hour  of  their  approaching  extremity,  the 
king  and  princes  of  Judah  would  seek,  but  in  vain,  to  escape  from  be- 
leagured  Jerusalem. 

IV.  Causes  of  Judah's  Overthrow.  During  the  critical  days  when 
the  question  of  whether  or  not  Judah  would  rebel  against  Nebuchadrez- 
zar hung  in  the  balance,  Ezekiel  appealed  not  only  to  the  fears  but  also 
to  the  reason  of  his  hearers.  In  a  series  of  graphic  pictures  he  reviewed 
the  past  moral  history  of  his  race.  His  aim  was  twofold:  (1)  to  answer 
the  assertions  of  his  fellow  exiles  that  their  fate  was  unjust,  and  thus  to 
vindicate  Jehovah;  and  (2)  to  demonstrate  the  utter  folly  of  expecting 
that  Jehovah  would  interpose  to  save  the  people  of  Judah  in  case  they 
defied  their  Chaldean  masters. 

With  that  unflinching  severity  which  characterizes  the  prophet,  he 
goes  back  and  traces  the  ignominious,  heathen  origin  of  his  race.  He 
recalls  Jehovah's  love  and  pity  in  supplying  the  needs  and  in  training 
this  unpromising  foundling,  until  at  last  he  took  her  to  himself  in  the 
close  bonds  of  marriage,  and  lavished  upon  her  all  the  blessings  that  a 
fond  husband  could  bestow.  Infidelity  and  apostasy,  however,  had 
characterized  all  her  later  history.  Even  Samaria  and  corrupt  Sodom 
were  righteous  in  comparison  with  ungrateful  Judah.  Idolatry,  foreign 
alliances,  and  gross  immorality  had  destroyed  Judah's  every  claim  to 
Jehovah's  protecting  care.  Ezekiel  also  likens  Judah  to  a  filthy,  rusty 
pot  which  must  be  thrown  into  a  fiery  furnace,  that  the  true  metal  may 
be  purged  of  its  dross  and  again  recast  into  a  vessel  fit  for  Jehovah's 
use. 

278 


DOCTRINE   OF  INDIVIDUAL  RESPONSIBILITY 

V.  Ezekiel's  Doctrine  of  Individual  Responsibility.  Ezekiel's 
analysis  of  the  character  of  his  nation  seems  harsh  and  drastic;  and  yet 
it  was  not  a  time  for  flattering  words.  Judah  was  full  of  false  prophets 
who  were  saying,  Peace,  when  there  was  no  peace.  Ezekiel  calls  them 
jackals,  prowling  about  the  ruins  of  Jerusalem,  undermining  its  very 
walls.  In  the  hour  when  plain-speaking  and  fundamental  reform  alone 
would  save  the  nation,  they  were  like  masons  daubing  over  a  wall  with 
whitewash,  concealing  its  weakness  until,  in  the  hour  of  extremity,  it 
falls  in  ruins. 

From  the  corrupt,  tottering  nation  Ezekiel  turned  to  the  individual 
and  enunciated  in  clearest  terms  the  law  of  individual  opportunity  and 
responsibility.  He  did  not  deny  for  a  moment  the  fact  that  each  man 
suffered  for  the  sins  and  follies  of  the  state;  but  he  did  combat  strenu- 
ously the  popular  fallacy  that  each  individual  was  morally  guilty  because 
of  the  crimes  of  the  community  as  a  whole.  In  the  clearest  terms  he 
enunciates  the  great  principle  that  each  man  is  responsible,  in  the  sight 
of  God,  simply  for  his  own  acts  whether  good  or  bad,  and  that  present, 
not  past,  attitude  and  deeds  determine  the  issues  of  life.  Ezekiel's  ulti- 
mate message,  therefore,  in  the  hour  of  the  nation's  overthrow,  was  a 
call  to  individual  repentance  and  the  assurance  that  Jehovah  was  not 
only  just  in  his  treatment  of  each  individual,  but  also  eager  to  forgive 
every  soul  that  truly  turned  to  him  for  pardon  and  protection. 


§  LXXXIX.     JEREMIAH'S  ACTIVITY  IN  THE  REIGN  OF 
ZEDEKIAH 

Mine  heart  within  me  is  broken,  all  my  bones  relax;  i.Judg. 

I  am  become  like  a  drunken  man,  as  a  man  overcome  by  ™mhi^ 

wine ;  ^f «» 
For  both  prophet  and  priest  are  shamefully  corrupt.  faith- 
Even  in  my  temple  have  I  found  their  wickedness,  is  the  p^ests 

oracle  of  Jehovah ;  ^^d  ^ 

Therefore    their    way     shall    be     to     them    as     slippery  ets 

places.  23^«b.  c 

Into  darkness  shall  they  be  thrust  along  and  fall  there-  ""^ 

in; 
For  I  will  bring  evil  upon  them,  even  the  time  of  their 

visitation. 

279 


JEREMIAH'S   ACTIVITY  UNDER  ZEDEKIAH 
2.  In  the  prophets  of  Samaria  I  saw  that  which  was  sick- 

Proph-  .^      ^ 

ets  of  ening, 

£fem     They  prophesied  by  Baal,  and  led  my  people  Israel  astray. 

worse     But  in  the  prophets  of  Jerusalem  I  have  seen  a  horrible 

than  ,,  .  -^       -^  •' 

were  tHing ; 

*^f^.     They  commit  adultery,  they  walk  in  falsehood  and  strengthen 
na^i^f  ^^®  hands  of  evil-doers. 

They  are  all  of  them  like  Sodom,  and  its  inhabitants  like 

Gomorrah. 
Therefore,  thus  saith  Jehovah  concerning  the  prophets: 
Behold  I  will  feed  them  with  wormwood  and  make  them 

drink  the  water  of  gall; 
For  from  the  prophets  of  Jerusalem  hath  profaneness  gone 
forth  into  all  the  land. 

s.Their   They  say  continually  to  those  who  despise  the  word  of  Je- 
m^!  hovah:    *  Ye  shall  have  peace.' 

sfge       And  if  one  walk  according  to  the  stubbornness  of  his  own 
heart,  they  say:  *  No  evil  shall  come  upon  you.' 

4.  I  have  not  sent  the  prophets,  yet  they  ran ! 

^epudi-    I  have  not  spoken  to  them,  yet  they  have  prophesied! 

ation      If  they  had   really  stood   in  my  council   and   heeded  my 

hovah  words. 

Then  would  they  have  turned  back  my  people  from  their 
evil  deeds. 


(21.  22) 


5.Their   Am  not  I  a  God  near  by  and  not  a  God  far  off? 
thmk"    Can  a  man  hide  himself  in  secret  places  and  I  not  see 
\ll^  him? 

canes-    Do  not  I  fill  both  hcavcu  and  earth? 
jlho-      I  have  heard  what  the  prophets  say, 

Ji%.      They  who  prophesy  falsely  in  my  name,  saying:    *  I  have 
dreamed,  I  have  dreamed;' 
How  long  shall  there  be  a  message  in  the  heart  of  the  proph- 
ets who  prophesy  falsehood. 
And  prophesy  the  deceit  of  their  own  heart,  thinking  that 

they  can  make  my  people  forget  my  law. 
By  their  dreams  which  they  recount  each  to  his  neighbor, 
Just  as  their  fathers  forgot  my  name  through  Baal? 

280 


JEREMIAH'S  ACTIVITY  UNDER  ZEDEKIAH 

The   prophet,   who   has   a   dream,   let    him    recount   his  6.  Their 

dream ;  duty 

And  he  with  whom  is  my  word  let  him  speak  my  word  faith-  ^'^"  ^^^ 

fully. 
What  hath  the  straw  to  do  with  the  wheat?  is  the  oracle  of 

Jehovah. 
Is  not  my  word  like  a  fire,  like  a  hammer  which  breaks  in 

pieces  the  rocks? 


In  the  fourth  year  [593  B.C.]  of  Zedekiah  king  of  Judah,  in  7.  The 
the  fifth  month,  this  word  came  from  Jehovah  to  Jeremiah :  •^g'^tJ 
Thus  saith  Jehovah :  *  Make  thongs  and  a  yoke  and  put  them  ^^f^^^^ 
on  thy  neck,  and  send  to  the  kings  of  Edom,  of  Moab,  of  the  kfngs"^ 
Ammonites,  of  Tyre  and  of  Sidon,  by  the  messengers  who  eltfne' 
have  come  to  Jerusalem  to  Zedekiah  king  of  Judah,  and  (271 ") 
let  them  give  this  command  to  their  masters:   "  Thus  saith 
Jehovah,  God  of  Israel:  Thus  shall  ye  say  to  your  masters: 
I  have  made  the  earth  by  my  great  power  and  by  mine  out- 
stretched arm,  and  I  give  it  to  whom  it  seemeth  right  to 
me.     I  now  have  given  the  earth  to  Nebuchadrezzar  king  of 
Babylon  my  servant  and  the  beasts  of  the  field  to  serve  him ; 
and  the  people  and  the  kingdom  which  will  not  put  their  neck 
in  the  yoke  of  the  king  of  Babylon  will  I  punish  by  sword 
and  famine,  until  I  have  given  them  into  his  hand,  is  Je- 
hovah's oracle.     But  ye,  hearken  ye  not  to  your  prophets 
nor  to  your  diviners  nor  to  your  dreamers  nor  to  your  sooth- 
sayers and  sorcerers,  who  say.  Ye  shall  not  serve  the  king 
of  Babylon!     For  they  prophesy  a  lie  to  you,  in  order  to 
remove  you  far  from  your  land.     But  that  people  which  shall 
bring  its  neck  into  the  yoke  of  the  king  of  Babylon  and  serve 
him  I  will  leave  in  their  own  land,  and  they  shall  till  it  and 
dwell  therein."  ' 

And  to  Zedekiah  king  of  Judah  I  spake  the  same  8.  To 
words  and  said.  Bring  your  neck  into  his  yoke  and  serve  tfalf 
the  king  of  Babylon;  for  these  prophets  prophesy  a  lie  to 
you,  for  I  .have  not  sent  them,  is  Jehovah's  oracle,  and  they 
prophesy  in  my  name  falsely,  that  they  might  drive  you  out 
and  that  ye  might  perish,  together  with  the  prophets  who 
have  prophesied  falsely  to  you. 

281 


(12a.  Ub. 
16) 


an  im 
media 
restora 
tion 

(16.  1 
19a.  c. 
20a.  22a 


JEREMIAH'S  ACTIVITY  UNDER  ZEDEKIAH 

9.  Fur-  And  to  the  priests  and  the  whole  people  I  said,  Thus  saith 
captiv-  Jehovah :  *  Listen  not  to  the  words  of  your  prophets  who 
anim^*  P^ophesy  to  you,  saying,  "  Behold  the  vessels  of  Jehovah's 
mediate  house  shall  shortly  be  brought  back  from  Babylon."  For 
tfon°/^"  they  prophesy  a  lie  to  you.     But  if  they  be  prophets,  and 

if  Jehovah's  word  be  really  with  them,  then  let  them  make 
)  intercession  with  me.  For  thus  saith  Jehovah :  "  The  other 
vessels  which  the  king  of  Babylon  did  not  take  with  him 
to  Babylon,  when  he  carried  away  into  captivity  from 
Jerusalem  Jeconiah  king  of  Judah,  shall  be  brought  to 
Babylon,"  is  Jehovah's  oracle.' 

10.  Then  Hananiah,  the  son  of  Azzur,  the  prophet  of  Gibeon, 
SlSh's  said  to  me  in  the  temple  in  the  presence  of  the  priests  and 
p^edic-  all  the  people.  Thus  saith  Jehovah :  *  I  have  broken  the  yoke 
restora-  of  the  king  of  Babylou ;  within  two  years  I  will  bring  back 
*(28i-3*.  to  this  place  the  vessels  of  Jehovah's  house,  and  Jeconiah 
*"  ')       and  the  Jewish  exiles;   for  I  have  broken  the  yoke  of  the 

king  of  Babylon.' 
ii.jer-       Then  Jeremiah  said  to  Hananiah  in  the  presence  of  the 
r™\y^'^  priests  and  all  the  people  who  were  standing  in  the  temple: 
(^-')        Amen !     Even  so  may  Jehovah  do.     May  he  fulfil  the  words 
that  you  have  prophesied  and  bring  back  the  vessels  of  the 
temple  and  all  the  exiles  from  Babylon  to  this  place !     Only 
hear,  I  pray,  the  word  that  I  speak  in  your  ears  and  in  the 
ears  of  all  the  people:    The  prophets  of  old,  who  were  be- 
fore me  and  before  you,  prophesied  of  war  against  many 
countries  and   great  kingdoms.     If  a  prophet  prophesied 
peace,  then,  when  the  word  came  to  pass,  it  was  known 
whether  Jehovah  had  truly  sent  this  prophet. 

12.  Thereupon  Hananiah,  in  the  presence  of  all  the  people, 
Silahs  took  the  yoke  from  Jeremiah's  neck  and  broke  it;  and 
|y™;  Hananiah  said  in  the  presence  of  all  the  people :  *  Even  so 
act^^  will  I  break  the  yoke  of  the  king  of  Babylon  from  off  the 
^'°  "^      necks  of  all  people.'     Then  Jeremiah  went  his  way. 

13.  The  Now  the  word  of  Jehovah  came  to  Jeremiah  after  Han- 
yoke  aniah  had  broken  the  yoke  from  off  his  neck,  saying.  Go 
g^^y_  and  say  to  Hananiah,  *Thus  saith  Jehovah:  "Thou  hast 
lon^  broken  the  yoke  of  wood,  but  I  will  make  in  its  stead  one 
("  '^)  Qf  jj.Qj^^     J  have  put  a  yoke  of  iron  upon  the  neck  of  all 

these  peoples,  that  they  may  serve  the  'king  of  Babylon."  ' 

282 


JEREMIAH'S  ACTIVITY  UNDER   ZEDEKIAH 

Then  Jeremiah  said  to  Hananiah,  Jehovah  hath  not  sent  i4. 
thee ;  but  thou  makest  this  people  to  trust  in  lies.     Therefore  ^^J^'s 
thus  saith  Jehovah :  Behold  I  will  send  thee  away  from  the  fatf 
face  of  the  earth.     This  very  year  shalt  thou  die.     And  he 
died  in  the  seventh  month. 

And  Zedekiah  rebelled  against  the  king  of  Babylon.  15. 
Then  in  the  ninth  year  of  his  reign  [588  B.C.],  in  the  tenth  S's 
day  of  the  tenth  month,  Nebuchadrezzar  king  of  Babylon  j^^^ei- 
came,  together  with  all  his  army,  against  Jerusalem  and  (iik. 
besieged  it,  and  they  erected  a  siege  wall  about  it.  So  the  IVu^ 
city  was  besieged  to  the  eleventh  year  of  King  Zedekiah. 

The  word  which  came  to  Jeremiah  from  Jehovah  when  16.  His 
King  Zedekiah  sent  to  him  Pashhur,  the  son  of  Malchijah  S  jere^ 
and  Zephaniah  the  son  of  Maaseiah  the  priest,  to  say :   In-  "^f^ 
quire  of  Jehovah  for  us,  for  the  king  of  Babylon  is  making  21 1'^) 
war  against  us.     Perhaps  Jehovah  will  deal  according  to  all 
his  wondrous  works  and  that  one  will  withdraw  from  us. 

Then  Jeremiah  said  to  them.  Thus  shall  ye  say  to  Zede-   i7.Dec- 
kiah  king  of  Judah:  *  Thus  saith  Jehovah:   "Behold,  the  w 
weapons  of  war  with  which  ye  are  fighting  the  Chaldeans  Jjj^^^j^ 
who  are  besieging  you  without  the  walls,  will  I  turn  back  into  win 
the  midst  of  this  city.     And  I  myself  will  fight  against  you  Sif  ^^ 
with  an  outstretched  hand  and  a  strong  arm,  in  anger  and   <^^  ^> 
in  great  wrath.     And  I  will  smite  all   the  inhabitants  of 
this  city,  both  man  and  beast,  with  a  great  pestilence  so 
that  they  shall  die.     And  afterwards,  saith  Jehovah,  I  will 
give  Zedekiah  the  king  of  Judah  and  his  servants  and  the 
people  that  are  left  in  this  city  from  the  pestilence  and  the 
sword  and  famine,  into  the  hand  of  the  enemy  and  of  those 
who  seek  their  life,  and  they  shall  smite  them  with  the  edge 
of  the  sword,  neither  sparing  them  nor  showing  compas- 
sion." ' 

And  to  this  people  shalt  thou  say.  Thus  saith  Jehovah:   is. 
*  Behold  I  set  before  you  the  way  of  life  and  of  death ;  ho"pe 
whoever  remains  in  this  city  shall  die  by  the  sword  and  j^?^^- 
by  pestilence;   but  whoever  goes  out  and  surrenders  to  the  sion 
Chaldeans,  who  are  besieging  you,  shall  live,  and  his  life  ^^"'"^ 
shall  be  to  him  for  a  prey ;  for  I  have  set  my  face  against  this 

283 


JEREMIAH'S   ACTIVITY  UNDER  ZEDEKIAH 

city  for  evil  and  not  for  good;  it  shall  be  given  into  the 
hands  of  the  king  of  Babylon  and  he  shall  burn  it  with  fire.' 

19.  The  word  that  came  to  Jeremiah  from  Jehovah,  after 
5j;^e°'  King  Zedekiah  had  made  a  covenant  with  the  people,  to 
ment  of  proclaim  a  general  liberation,  that  each  should  let  his  male 
erated'  and  female  slaves  go  free  in  case  they  were  Hebrews  or 
^avS"^  Bebrewesses;  that  none  out  of  Judah  should  be  a  slave. 
liViih)  ^^*  ^^^  *^®  princes  and  all  the  people  who  had  entered  into 

the  covenant,  that  each  should  let  his  male  and  female 
slaves  go  free,  brought  them  again  into  subjection  as  male 
and  female  slaves. 

20.  The       Therefore  the  word  of  Jehovah  came  to  Jeremiah,  say- 
fudg"-^     ing.  Thus  saith  Jehovah :  *  I  made  a  covenant  with  your 
°^n_t      fathers  in  the  day  that  I  brought  them  forth  from  the  land 
fnTthe    of  Egypt,  out  of  the  house  of  bondage,  saying,  "  At  the  end 
kis^rui-  of  six  years  thou  shalt  set  free  the  Hebrew  brother,  who  has 
Judah     ^®^^  ^^^^  ^^  *^®®  ^^^  ^^^  served  thee  six  years,  and  thou  shalt 
\'^A      let  him  go  free,"  but  they  neither  hearkened  to  me  nor  in- 
clined their  ear.     And  ye  had  now  turned  and  done  that 
which  is  pleasing  to  me,  in  proclaiming  freedom  each  to 
his  neighbor,  and  ye  made  a  covenant  before  me  in  the 
temple  which  is  called  by  my  name.     But  ye  have  changed 
your  mind  and  profaned  my  name,  and  made  each  his  male 
and  female  slaves,  whom  ye  had  let  go  free  at  their  pleasure, 
return  to  be  male   and   female   slaves   again.'     Therefore 
thus  saith  Jehovah :  *Ye  have  not  hearkened  to  me,  to  pro- 
claim freedom,  each  to  his  neighbor — now  I  proclaim  to  you 
a  freedom,  to  become  the  prey  of  the  sword,  the  pestilence, 
and  the  famine ;  and  I  will  make  you  an  object  of  terror  to 
all  the  kingdoms  of  the  earth.     And  I  will  deliver  over  the 
men  who  have  transgressed  my  covenant,  who  have  not 
performed  the  words  of  the  covenant  which  they  made  be- 
fore the  calf  which  they  cut  in  two  and  passed  between  its 
parts — the  princes  of  Judah,  and  the  eunuchs,  and  the  priests, 
and  the  people — I  will  even  give  them  into  the  hand  of  their 
enemies,  and  their  dead  bodies  shall  be  food  for  the  birds  of 
the  heavens  and  the  beasts  of  the  earth.     And  I  will  give 
Zedekiah  king  of  Judah  and  his  princes  into  the  hand  of 
their  enemies,  the  forces  of  the  king  of  Babylon  who  have 
gone  away  from  you.     Behold,  I  will  command,'  saith  Je- 

284 


JEREMIAH'S  ACTIVITY  UNDER   ZEDEKIAH 

hovah,  *  and  cause  them  to  return  to  this  city,  and  they 
shall  besiege  it  and  take  it  and  burn  it  with  fire ;  and  I  will 
make  the  cities  of  Judah  an  uninhabited  desolation.' 

And  Zedekiah  the  king  sent  Jehucal  the  son  of  Shele-  21. 
miah  and  Zephaniah  the  son  of  Maaseiah,  the  priest,  to  kfalf's 
Jeremiah,  saying,  Pray  now  to  Jehovah  for  us.     Now  in  that  H^'if} 
time  Jeremiah  went  in  and  out  of  the  city,  for  they  had  not 
put  him  in  prison.     And  Pharaoh's  army  had  come  forth 
from  Egypt,  and  the  Chaldeans  had  received  a  report  re- 
garding them,  and  had  abandoned  the  siege  of  Jerusalem. 

Then  the  word  of  Jehovah  came  to  Jeremiah,   saying,  22.  His 
Thus  saith  Jehovah :  *  Thus  shalt  thou  say  to  the  king  of  SoifS" 
Judah,  who  sent  to  me  to  inquire  of  me :  "  Behold,  Pharaoh's  f^fg^.g 
army,  which  has  come  out  to  help  you,  shall  return  to  de- 
Egypt.     Then  the   Chaldeans  shall   come  back  and  fight  S*'" 
against  the  city  and  shall  take  it  and  burn  it  with  fire."  '   ^^  ^"^ 
Thus  saith  Jehovah :  *  Do  not  deceive  yourselves  with  the 
idea  that  the  Chaldeans  will  depart  from  you ;  for  they  shall 
not  depart.     For  though  ye  had  smitten  the  whole  army 
of  the  Chaldeans  that  fight  against  you,  and  there  remained 
but  wounded  men,  yet  would  these  rise  up  each  in  his  tent, 
and  burn  this  city  with  fire.' 

But  when  the  army  of  the  Chaldeans  had  abandoned  the  23.  Jer- 
siege  of  Jerusalem  for  fear  of  Pharaoh's  army,  Jeremiah  fSy 
went  forth  from  Jerusalem  to  go  into  the  land  of  Benjamin  ^Fat^-^'^ 
to  receive  his  inheritance  there  among  the  people.     And  tempt- 
when  he  was  in  the  Gate  of  Benjamin,  a  captain  of  the  dele^ 
guard  was  there,  by  the  name  of  Rijah  the  son  of  Shelemiah,   ^"'"^ 
the  son  of  Hananiah.     And  he  laid  hold  on  Jeremiah,  say- 
ing. You  are  going  over  to  the  Chaldeans.     Then  Jeremiah 
said.  It  is  false ;  I  am  not  going  over  to  the  Chaldeans.    He, 
however,  paid  no  heed  to  Jeremiah  but  brought  him  to  the 
princes.     And  the  princes  were  angry  with  Jeremiah  and 
smote  him  and  put  him  in  the  house  of  Jonathan  the  chan- 
cellor, ifor  they  had  made  that  the  prison. 

And  thus  Jeremiah  came  into  the  house  of  the  cistern  and  24.  Hia 
into  the  cells;    and  he  remained  there  many  days.     Then  fnter- 
Zedekiah  sent  and  summoned  him ;  and  the  king  questioned  ^f^^ 
him  secretly  and  said.  Is  there  any  word  from  Jehovah?  the 
And  Jeremiah  said,  There  is.     You  shall  be  delivered  into  cs^f) 

285 


JEREMIAH'S  ACTIVITY  UNDER  ZEDEKIAH 

the  hand  of  the  king  of  Babylon.  Moreover  Jeremiah  said 
to  Zedekiah,  What  crime  have  I  committed  against  you  or 
your  servants  or  this  people,  that  you  have  put  me  in  prison? 
Where  now  are  your  prophets,  who  prophesied  to  you,  say- 
ing, *  The  king  of  Babylon  shall  not  come  against  this 
land?'  And  now,  0  my  lord  the  king ;  let  my  petition  be 
presented  before  you,  that  you  will  not  let  me  be  taken 
back  to  the  house  of  Jonathan  the  chancellor,  lest  I  die 
there. 

25.  In  Then  the  king  gave  command  and  they  committed 
court  of  Jeremiah  to  the  court  of  the  guard,  and  they  gave  him  daily 
^^^  .  a  loaf  of  bread  from  the  bakers'  street,  until  all  the  bread  in 
^)^       the  city  was  gone.     Thus  Jeremiah  remained  in  the  court 

of  the  guard. 

26.  But  when  Shephatiah  the  son  of  Mattan,  and  Gedaliah 
Jha^e  the  son  of  Pashhur,  and  Jehucal  the  son  of  Shelemiah,  and 
nlwi  Pashhur  the  son  of  Malchijah,  heard  the  words  that  Jere- 
"as  1^)    miah  spoke  to  all  the  people,  saying,  Thus  saith  Jehovah :  'He 

that  abideth  in  this  city  shall  die  by  the  sword,  by  the  famine ; 
but  he  who  goes  over  to  the  Chaldeans  shall  live  and  his 
life  shall  be  to  him  as  booty,  and  he  shall  live  ' ;  also.  Thus 
saith  Jehovah :  *  This  city  shall  surely  be  given  into  the  hand 
of  the  army  of  the  king  of  Babylon  and  he  shall  take  it,' 
the  princes  said  to  the  king.  Let  this  man  be  put  to  death, 
since  he  weakens  the  hands  of  the  soldiers  who  remain  in 
this  city  and  the  hands  of  all  the  people,  in  speaking  such 
words  to  them;   for  this  man  seeks  not  the  welfare  of  this 
people  but  the  hurt. 
27..jer-       Then  Zedekiah  the  king  said.  See,  he  is  in  your  hands, 
!Sr^     for  the  king  was  not  able  to  do  anything  against  them. 
ds?era    Thereupon  they  took  Jeremiah  and  cast  him  into  the  cistern 
todi™    of  Malchijah  the  king's  son,  that  was  in  the  court  of  the 
^*  ^^       guard,  and  let  Jeremiah  down  with  cords.     And  in  the  cis- 
tern there  was  no  water,  but  mire,  and  Jeremiah  sank  into 
the  mire. 
28.  His        Now  when  Ebed-melech  the  Cushite,  a  eunuch,  who  was 
r^cue     jj^  ^j^g  royal  palace  heard  that  they  had  put  Jeremiah  in  the 
mefedi    ^istem,  while  the  king  was  sitting  in  the  Gate  of  Benjamin, 
?^^     Ebed-melech  went  out  to  him  and  said.  My  lord  the  king, 
these  men  have  done  wrong  in  all  that  they  have  done  to 

286 


JEREMIAH'S   ACTIVITY  UNDER   ZEDEKIAH 

Jeremiah  the  prophet,  whom  they  have  cast  into  the  cistern ; 
and  he  must  soon  die  in  the  place  where  he  is,  because  of 
the  famine,  for  there  is  no  more  bread  in  the  city.  Then  the 
king  commanded  Ebed-melech  the  Cushite,  saying.  Take 
from  here  three  men  with  you  and  draw  up  Jeremiah  the 
prophet  from  the  cistern  before  he  dies.  So  Ebed-melech 
took  the  men  with  him  and  went  into  the  royal  palace  be- 
low the  treasury  and  took  from  there  rags  and  worn-out 
garments,  and  let  them  down  by  cords  to  Jeremiah  in 
the  cistern.  And  Ebed-melech  the  Cushite  said  to  Jere- 
miah, Put  now  these  rags  and  worn-out  garments  below 
your  armpits  under  the  cords.  And  Jeremiah  did  so. 
Then  they  drew  up  him  with  the  cords  and  took  him  out 
of  the  cistern.  And  Jeremiah  remained  in  the  court  of  the 
guard. 

Then   the   king   sent   and    took  Jeremiah   to   him   into  29.  The 
the  third  entry  which  leads  into  the  temple  of  Jehovah.   -^Iqui- 
And  the  king  said  to  Jeremiah,  I  should  like  to  ask  you  ^^^^^^ 
something,  conceal  nothing  from  me.     Then  Jeremiah  said  anceof 
to  Zedekiah,  If  I  declare  it  to  you,  will  you  promise  not  to  SSi*^^" 
put  me  to  death?     And  if  I  give  you  counsel,  you  will  not  ("""> 
hearken  to  me.     Then  the  king  swore  secretly  to  Jeremiah, 
saying.  As  Jehovah  liveth,  who  hath  given  us  this  life,  I  will 
not  put  you  to  death,  neither  will  I  give  you  into  the  hand  of 
these  men. 

Then  Jeremiah  said  to  Zedekiah,  Thus  saith  Jehovah :  *  If  30.  jer- 
thou  wilt  give  thyself  up  to  the  princes  of  the  king  of  Baby-  rStS^ 
Ion,  then  thy  life  shall  be  preserved  and  this  city  shall  not  ^Hf^^^. 
be  burned  with  fire,  and  thou  shalt  live,  together  with  thy  tion 
household.     But  if  thou  wilt  not  give  thyself  up,  then  this  lurien- 
city  shall  be  given  into  the  hand  of  the  Chaldeans,  who  will  ^fj^^ 
burn  it  with  fire,  and  thou  shalt  not  escape  from  their  hand.'   would 
Then  the  king  said  to  Jeremiah,  I  am  afraid  of  the  Jews  the^ 
who  have  gone  over  to  the  Chaldeans,  lest  they  deliver  me  ^"^^ 
into  their  hand  and  they  mock  me.     But  Jeremiah  said,   city 
They  shall  not  deliver  you.     Obey,  I  beseech  you,  the  voice 
of  Jehovah,  in  that  which  I  speak  to  you ;  so  it  shall  be  well 
with  you.     But  if  you  refuse  to  give  yourself  up,  this  is 
the   revelation   that   Jehovah  hath  showed    me:    Behold, 
all  the  women  who  are  left  in  the  king  of  Judah's  palace 

287 


JEREMIAH'S  ACTIVITY  UNDER   ZEDEKIAH 

shall  be  brought  forth  to  the  princes  of  the  king  of  Babylon, 
singing: 

They  have  betrayed  thee;    they  have  overcome  thee,  thy 

familiar  friends ! 
They  have  caused  thy  feet  to  sink  in  the  mire;   they  turn 

back! 
They  shall  also  bring  out  all  your  sons  to  the  Chaldeans. 
You  yourself  shall  not  escape  out  of  their  hand,  but  shall  be 
taken  by  the  hand  of  the  king  of  Babylon ;  and  this  city  shall 
be  burned. 

Then  Zedekiah  said  to  Jeremiah,  Let  no  man  know  of  these 
words,  or  you  may  die.  But  if  the  princes  hear  that  I  have 
talked  with  you,  and  come  to  you,  and  say  to  you,  *  Declare  to 
us  now  what  you  have  said  to  the  king — hide  it  not  from  us, 
otherwise  we  will  put  you  to  death — also  what  the  king  said 
to  you,'  then  say  to  them,  *  I  presented  my  petition  before 
the  king,  that  he  would  not  make  me  return  to  Jonathan's 
house,  to  die  there.'  Then  all  the  princes  came  to  Jeremiah 
and  inquired  of  him;  and  he  told  them  these  words  just  as 
the  king  had  commanded.  So  they  ceased  questioning  him, 
for  the  matter  was  not  reported.  But  Jeremiah  remained 
in  the  court  of  the  guard  until  the  day  that  Jerusalem  was 
captured. 

Now  the  word  of  Jehovah  came  to  Jeremiah,  while  he  was 
shut  up  in  the  court  of  the  guard,  saying,  Go,  and  speak  to 
Ebed-melech  the  Cushite,  saying,  *  Thus  saith  Jehovah,  the 
God  of  Israel :  "  Behold,  I  will  bring  my  words  upon  this  city 
for  evil  and  not  for  good.  But  I  will  deliver  thee  in  that  day," 
saith  Jehovah,  "  and  thou  shalt  not  be  given  into  the  hand 
of  the  men  of  whom  thou  art  afraid.  For  I  will  surely  save 
thee  and  thou  shalt  not  fall  by  the  sword,  but  thy  life  shall 
be  as  booty  to  thee,  because  thou  hast  put  thy  trust  in  me," 
saith  Jehovah.' 

This  word  came  to  Jeremiah  from  Jehovah,  in  the  tenth 
year  [587  B.C.]  of  Zedekiah  the  king,  which  was  the  eigh- 
teenth year  of  Nebuchadrezzar,  when  the  army  of  the  king 
of  Babylon  was  besieging  Jerusalem  and  Jeremiah  was  shut 
up  in  the  guard-house,  which  was  by  the  royal  palace  where 

288 


FALSE   PROPHETS   IN  JUDAH'S   HISTORY 

Zedekiah  the  king  had  shut  him  up:  Behold  Hanamel,  the 
son  of  Shallum  thine  uncle  is  coming  to  thee  to  say,  *  Buy 
my  field  that  is  in  Anathoth ;  for  thou,  as  the  nearest  rela- 
tive, hast  the  right  of  buying  it.»  And  Hanamel,  mine  uncle's 
son,  came  to  me  into  the  guard  court  and  said,  Buy  my 
field  that  is  in  Anathoth  in  the  land  of  Benjamin;  for  the 
right  of  inheritance  is  thine  and  the  redemption  is  thine. 

Then  I  knew  that  it  was  Jehovah's  word.   And  I  bought  the  34.  sig 
field  of  Hanamel,  mine  uncle's  son,  and  weighed  out  to  him  "ance 
seventeen  shekels  of  silver.     And  I  signed  the  deed  and  sealed  ^^^J^® 
it  and  took  witnesses,  weighing  out  the  money  to  him  in  the  chase 
balances.     Then  I  took  the  sealed  purchase  deed  and  gave   ^*  "^ 
it  to  Baruch  the  son  of  Neriah  the  son  of  Maaseiah,  in  the 
presence  of  Hanamel  my  uncle's  son,  and  in  the  presence 
of  the  witnesses  who  had  signed  the  purchase  deed,  and  in 
the  presence  of  the  Jews  in  the  guard  court.     And  I  gave 
this  charge  to  Baruch  in  their  presence :  Thus  saith  Jehovah 
of  hosts :  *  Take  this  purchase  deed  and  put  it  in  an  earthen 
vessel,  that  it  may  remain  for  years  to  come.'     For  thus 
saith  Jehovah :   *  Houses  and  fields  and  vineyards  shall  yet 
again  be  bought  in  this  land.' 

I.  The  False  Prophets  in  Judah's  History.  The  false  prophets 
play  an  increasingly  prominent  role  in  the  history  of  the  Hebrews  during 
the  years  preceding  the  Babylonian  exile.  From  the  days  of  Ahab, 
when  four  hundred  false  prophets  stood  opposed  to  the  one  true  prophet 
Micaiah  (§  LXIV),  they  appear  to  have  far  exceeded  in  numbers  the  true 
prophets,  like  EUjah  and  Jeremiah.  Amaziah,  the  priest  who  drove 
the  prophet  Amos  from  Bethel,  was  evidently  well  acquainted  with  a 
type  of  prophet  who  predicted  good  or  evil  in  order  to  extract  a  bribe  or 
gift  from  the  credulous.  Micah  had  only  contempt  for  the  mercenary 
false  prophets  of  his  day.  Ezekiel  attributed  Judah's  downfall  to  the 
influence  of  these  false  prophets.  From  Jeremiah's  letter  to  the  exiles 
it  is  evident  that  men  of  this  type  were  to  be  found  even  among  the  Jews 
in  distant  Babylonia.  Jeremiah  was  constantly  confronted  by  them,  es- 
pecially in  the  chaotic  years  immediately  preceding  the  final  destruction 
of  Jerusalem. 

From  the  many  references  to  them  it  is  possible  to  determine  their  real 
character.  Jeremiah,  it  is  true,  associates  them  with  those  survivals 
of  ancient  heathenism,  the  diviners,  the  dreamers,  the  soothsayers  and 

289 


JEREMIAH'S  ACTIVITY  UNDER   ZEDEKIAH 

the  sorcerers;  but  the  false  prophets  who  misled  the  nation  did  so  in  the 
name  of  Jehovah.  Many  of  them  were  doubtless  deliberate  deceivers 
of  the  people;  others  were  self-deceived.  The  ancient  Hebrew  state 
offered  peculiar  temptations  to  this  class.  As  a  rule  the  people  listened 
attentively  to  a  man  who  claimed  to  speak  with  divine  authority.  The 
East  is  famous  for  its  religious  credulity.  Every  abnormal  psychic 
state  was  also  interpreted  as  a  form  of  divine  revelation.  The  man  who 
had  strange  dreams,  or  who  was  at  times  seized  by  religious  ecstasy,  or 
subject  to  some  mental  disorder,  was  in  great  danger  of  deceiving  both 
himself  and  the  people.  Moreover,  from  earliest  times,  the  prophets 
appear  to  have  received  gifts  for  their  services  (I  Sam.  9^,  I  Kgs.  14^, 
II  Kgs.  8^*  °,  Am.  7^^).  The  prophets  connected  with  the  royal  sanctu- 
aries or  the  court  were  probably  supported  from  the  public  treasury. 
The  position  of  a  popular  prophet  was  also  one  of  honor.  Hence  the 
temptations  to  pose  as  spokesmen  for  Jehovah  proved,  in  the  case  of 
many,  too  strong  to  be  resisted. 

II.  The  Distinction  Between  the  False  and  True  Prophets.  The 
difficulty  which  the  people  felt  in  distinguishing  between  the  true  and 
the  false  prophet  is  obvious.  Both  used  the  same  vocabulary  and  claimed 
the  same  divine  authority;  and  yet  when  the  two  types  of  prophet  made 
exactly  opposite  assertions,  as  in  the  contest  between  Jeremiah  and 
Hananiah,  the  people  were  forced  to  decide;  and  this  they  doubtless  did 
in  accord  with  the  accepted  standards.  The  evidence  of  ecstasy,  either 
while  receiving  or  proclaiming  the  prophetic  message,  was  evidently,  in 
the  popular  mind,  a  strong  credential;  and  yet  the  greatest  prophets,  like 
Amos,  Hosea,  Isaiah  and  Jeremiah,  rarely,  if  ever,  yielded  to  this  prim- 
itive type  of  religious  fervor.  The  ability  to  perform  miracles  or  some 
wonderful  act  undoubtedly  impressed  the  populace  powerfully;  and  yet 
the  great  heralds  of  ethical  righteousness  do  not  appear  to  have  ever 
employed  this  means  of  establishing  their  authority.  The  difficulties 
involved  in  the  test  suggested  in  Deuteronomy  18^^  namely,  that  the 
fulfilment  of  the  prophet's  message  be  the  proof  of  his  authority,  are 
obvious. 

Jeremiah  truly  urged  that  there  was  a  strong  presupposition  in  favor 
of  the  prophet  who,  in  the  face  of  public  opinion,  predicted  disaster;  and 
that  only  the  event  could  establish  the  reputation  of  him  who  predicted 
peace.  He  also  declared  that  the  immoral  acts  of  the  false  prophets 
gave  the  lie  to  their  message.  He  clearly  pointed  out  the  fundamental 
errors  of  the  false  prophets  of  his  day:  that  they  were  still  dreaming 
for  their  nation  the  ancient  dreams  of  material  and  national  glory;  that 

290 


FALSE   AND  TRUE   PROPHETS 

they  were  blind  to  the  moral  conditions  in  Judah,  as  well  as  to  the  politi- 
cal situation;  that  they  thought  of  Jehovah  simply  as  a  powerful  deity 
who  would  protect  at  any  cost  the  inviolability  of  his  city  and  temple; 
and  that  they  had  utterly  failed  to  appreciate  the  higher  revelation  of  his 
character  as  a  God  of  impartial  justice  and  moral  integrity. 

The  pernicious  influence  of  the  false  prophets  upon  Judah's  history 
cannot  be  overestimated.  Not  only  did  they  lure  the  people  on  to  their 
ruin,  but  they  also,  for  the  time  being  at  least,  undermined  the  in- 
fluence of  the  true  prophets  like  Jeremiah.  The  graphic  account  of 
Jeremiah's  contest  with  Hananiah  illustrates  the  dramatic  method  which 
each  group  of  prophets  used,  in  order  to  influence  the  people  to  accept 
their  teachings.  As  was  inevitable,  the  false  prophets  destroyed  public 
confidence  in  the  message  of  the  true  prophets,  and  hastened  the  day 
when  the  voice  of  these  heralds  of  Jehovah  ceased  to  be  heard  in  Israel. 

III.  Rebellion  Against  Nebuchadrezzar.  The  misleading  as- 
surances of  the  false  prophets  prepared  the  way  for  the  next  and  last 
fatal  step,  in  Judah's  death  tragedy.  In  588  B.C.,  an  ambitious  and 
energetic  ruler  by  the  name  of  Hophra,  came  to  the  throne  of  Egypt. 
At  the  very  beginning  of  his  reign  he  appears  to  have  stirred  up  the  differ- 
ent states  of  Palestine  to  rebellion  against  Nebuchadrezzar.  Zedekiah 
does  not  appear  to  have  taken  the  initiative,  but  to  have  yielded  to  the 
demands  of  the  neighboring  kings  of  Edom,  Moab,  Ammon,  and  Tyre 
and  Sidon,  in  joining  the  coalition.  Jeremiah,  as  well  as  Ezekiel,  pro- 
tested vigorously  against  the  alliance  and  pointed  out  clearly  the  fatal 
consequences.  The  popular  hope,  however,  that  by  union  they  would 
be  able  successfully  to  resist  the  Chaldeans  was  too  strong  to  be  over- 
come. 

In  588  B.C.,  Zedekiah  rebelled,  and  by  the  end  of  that  year,  or  early  in 
587,  the  Chaldeans  had  overrun  Palestine,  apparently  conquering  with- 
out serious  opposition  everything  except  Tyre  in  the  north,  Lachish  and 
Azekah  on  the  western  borders  of  Judah,  and  Jerusalem.  Tyre,  which 
had  apparently  led  in  the  rebellion,  because  of  its  natural  strength  and 
great  resources,  was  able  to  hold  out  for  many  years  against  the  besiegers. 

Nebuchadrezzar  established  his  headquarters  at  Riblah,  on  the  upper 
Orontes,  where  he  could  remain  in  close  touch  with  events  in  the  heart 
of  the  empire  and  at  the  same  time  direct  the  campaign  against  the  rebels. 

Jerusalem  was  able  to  resist  the  besiegers  for  over  a  year.  The  people 
evidently  hoped  against  hope  for  a  signal  deliverance.  King  Zede- 
kiah even  sent  a  messenger  to  Jeremiah  to  secure  from  him,  if  possible, 
the  assurance  that  Jehovah  would  again,  as  of  old,  perform  a  miracle 

291    ' 


JEREMIAH'S  ACTIVITY  UNDER  ZEDEKIAH 

and  interpose  to  deliver  his  people.  The  prophet's  reply  was  even  more 
appalling  than  the  most  fearful  could  have  anticipated.  In  the  mind  of 
the  great  prophet,  who  appreciated  Jehovah's  justice  and  impartiality 
even  more  than  his  might,  there  was  no  cause  nor  place  for  a  miracle. 
He  recognized  that  moral  causes  produce  inevitable  effects.  Jeremiah 
therefore  declared  that  Jehovah,  compelled  by  the  deeds  of  the  guilty 
people,  was  himself  fighting  against  them,  and  that  it  was  futile  for  the 
king  and  his  nobles  to  expect  either  deliverance  or  mercy.  The  one  hope 
of  escape,  which  the  prophet  held  out,  was  in  immediate  surrender. 

rV.  Events  During  the  Siege.  In  their  extremity  the  leaders  in 
Jerusalem  sought  to  purchase  Jehovah's  favor  by  complying  with  the 
long-neglected  law  which  demanded  that  every  Hebrew  slave  should  be 
set  free  after  he  had  served  six  years  (§§  LXXXIV*^).  Accordingly,  a 
sacred  covenant  was  made  before  the  temple  between  Jehovah  and  the 
people,  according  to  which  they  agreed  to  free  their  countrymen  from 
servitude  with  the  hope  that  they  themselves  should  be  delivered  from 
the  foreign  invaders.  To  seal  this  covenant,  a  calf  was  cut  in  two,  and 
the  princes  of  Judah  passed  between  the  severed  parts.  This  peculiar 
type  of  blood  covenant  was  similar  to  that  recorded  in  Genesis  15^-^^, 
in  which  the  solemn  agreement  between  Abraham  and  Jehovah  was 
sealed  when  the  symbol  of  Jehovah's  presence  passed  between  the 
severed  parts  of  the  sacrificial  offerings. 

Seemingly,  as  a  divine  fulfilment  of  the  terms  of  the  covenant,  the 
Chaldean  army  suddenly  withdrew  from  Jerusalem.  The  cause  was 
the  advance  of  the  Egyptian  army  to  the  borders  of  Palestine.  Elated  by 
this  remarkable  deliverance,  the  nobles  of  Judah  revealed  their  deep  de- 
pravity and  confirmed  Jeremiah's  low  estimate  of  them  by  breaking  their 
solemn  covenant  and  by  forcing  the  freedmen  back  into  their  old  posi- 
tion of  servitude. 

Jeremiah's  denunciation  of  this  shameless  crime  and  his  prediction 
that  the  besiegers  would  quickly  return  only  kindled  still  further  the  fury 
of  the  rulers.  The  king  himself  alone  continued  to  seek  the  counsels  of 
the  prophet;  but  Zedekiah  was  too  weak  and  too  helpless  in  the  hands 
of  his  nobles  to  act  in  accordance  with  the  radical  measures  proposed. 
Imstead,  Jeremiah's  foes  threw  him  into  prison  on  the  charge  of  being  a 
traitor.  Although  he  was  able  for  a  time  to  rescue  the  prophet  from 
their  hands,  Zedekiah  was  at  last  obliged  to  turn  him  over  to  his  infuri- 
ated nobles,  who  left  Jeremiah  in  a  vile  cistern,  there  to  die  of  star- 
vation. The  fidelity  of  a  foreign  eunuch  and  the  secret  friendship  of 
the  king  alone  saved  Jeremiah  at  this  time  from  a  martyr's  death. 

292 


BELIEF  IN  THE   FUTURE   OF  HIS  RACE 

V.  Jeremiah's  Belief  in  the  Future  of  His  Race.  Unpopularity, 
persecution,  and  the  presence  of  death  did  not  daunt  the  valiant  prophet. 
On  every  possible  occasion  and  in  the  clearest  and  most  uncompromis- 
ing terms  he  declared  that  there  was  absolutely  no  hope  of  immediate 
deliverance.  Yet  while  he  was  still  a  prisoner  in  the  royal  palace,  he 
expressed  in  the  most  striking  form  his  undying  faith  in  the  future  of  his 
race.  By  the  purchase  of  an  ancestral  field  he  proclaimed,  by  act  as 
well  as  word,  his  firm  conviction  that  the  time  was  not  far  distant  when 
the  Hebrew  state  would  be  restored  and  the  ancient  laws  and  customs 
would  again  be  enforced.  In  the  light  of  his  searching  analysis  of  con- 
ditions, the  present  offered  only  certain  disaster  and  national  destruc- 
tion; but  with  that  broader  appreciation  of  Jehovah's  purpose,  which  he 
shared  with  Ezekiel,  he  saw  clearly  that  the  coming  national  calamity 
was  but  a  part  of  that  divine  instruction,  which  the  blind,  wilful,  guilty 
nation  must  receive.  He  firmly  believed  in  the  ultimate  possibilities  of 
his  race,  in  the  survival  of  its  faith,  in  its  noble  destiny,  and  in  the  gracious 
purpose  of  the  God  who  was  guiding  with  no  uncertain  hand  the  course 
of  human  history.  There  are  fewer  sublimer  scenes  in  human  history 
than  that  of  the  aged  and  lonely  prophet,  spurned  by  his  contempo- 
raries, facing  death  at  every  turn,  calmly  viewing  the  overthrow  of  his 
land,  of  the  sacred  city  and  of  the  temple  about  which  centred  the  faith 
and  religious  institutions  of  his  race;  yet  absolutely  confident  that  all  the 
passing  ruin  and  desolation  were  but  the  door  which  led  to  a  larger  and 
nobler  national  life. 


§  XC.  THE  FINAL  CAPTURE  OF  JERUSALEM  AND  THE  END 
OF  THE  HEBREW  STATE 

Now  when  Jerusalem  was  taken  (in  the  ninth  year  of  i. 
Zedekiah  king  of  Judah  [586  B.C.]  in  the  tenth  month),  Neb-  ^J^f  *• 
uchadrezzar  king  of  Babylon  and  all  his  army  came  against  ««  ^ 
Jerusalem  and  besieged  it.     In  the  eleventh  year  of  Zedekiah  nai  fate 
on  the  ninth  day  of  the  fourth  month,  a  breach  was  made  ekSh^' 
in  the  city  and  all  the  princes  of  the  king  of  Babylon  came  (Jef-^ 
and  sat  in  the  middle  gate :    Nebushazban  the  chief  of  the  39 1-^) 
eunuchs,  and  Nergal-sharezer  the  chief  of  the  magicians, 
with  all  the  rest  of  the  princes  of  the  king  of  Babylon.     And 
when  Zedekiah  the  king  of  Judah  and  all  the  warriors  saw 
them,  they  fled  and  went  forth  out  of  the  city  by  night  by 

293 


THE  FINAL  CAPTURE   OF   JERUSALEM 

the  way  of  the  king's  garden,  through  the  gate  between  the 
two  walls,  and  went  out  toward  the  Arabah.  But  the  army 
of  the  Chaldeans  pursued  after  them  and  overtook  Zedekiah 
in  the  plains  of  Jericho.  Then  they  took  and  brought  him 
up  to  Nebuchadrezzar  king  of  Babylon  to  Riblahin  the  land 
of  Hamath;  and  he  passed  judgment  upon  him.  And  the 
king  of  Babylon  slew  the  sons  of  Zedekiah  in  Riblah  before 
his  eyes;  also  the  king  of  Babylon  slew  all  the  nobles  of 
Judah.  Moreover  he  put  out  Zedekiah's  eyes  and  bound 
him  in  chains,  to  carry  him  to  Babylon. 

2.  De-  •'*  But  on  the  seventh  day  of  the  month,  which  was  in  the 
tf^of  nineteenth  year  of  King  Nebuchadrezzar  king  of  Babylon, 
th^city  Nebuzaradan  the  commander  of  the  body-guard,  a  servant 
fate  of  the  king  of  Babylon,  came  to  Jerusalem.  And  he  burnt 
peopfe  the  temple  of  Jehovah  and  the  royal  palace  and  all  the  houses 
25  8'$5)    of  Jerusalem,  even  every  great  house  he  burnt  with  fire. 

And  all  the  troops  of  the  Chaldeans,  who  were  with  the  com- 
mander of  the  body-guard,  broke  down  the  walls  round 
about  Jerusalem.  And  the  rest  of  the  people  who  were  left 
in  the  city  and  the  deserters  who  had  gone  over  to  the  king 
of  Babylon  and  the  rest  of  the  architects,  Nebuzaradan  the 
commander  of  the  body-guard  carried  away  captive.  But 
the  commander  of  the  body-guard  left  some  of  the  poorest 
of  the  land  as  vinedressers  and  farmers. 

3.  piun-  But  the  pillars  of  brass  that  were  in  the  temple  of  Jehovah, 
the°  and  the  stands  and  the  brazen  sea  that  were  in  the  temple 
\f^F)^    of  Jehovah  the  Chaldeans  broke  in  pieces,  and  carried  the 

brass  from  them  to  Babylon.  Also  the  pots,  the  shovels,  the 
snuffers,  the  bowls,  and  all  the  vessels  of  brass,  with  which 
the  temple  service  was  conducted,  they  took  away.  And 
the  fire-pans  and  the  basins,  that  which  was  of  gold,  the  com- 
mander of  the  body-guard  took  away  in  gold  and  that  which 
was  of  silver,  in  silver. 

4.  Pub-  And  the  commander  of  the  body-guard  took  Seraiah  the 
ecmfon  chief  priest  and  Zephaniah  the  second  priest  and  the  three 
tlinTf  ^^epers  of  the  threshold.  And  from  the  city  he  took  an 
the  cap-  officer  who  was  set  over  the  troops;  and  five  men  who  stood 
(ir.^)      close  to  the  king,  who  were  found  in  the  city ;  and  the  scribe 

of  the  commander-in-chief,  who  mustered  the  people  of 
the  land,  and  sixty  men  of  the  people  of  the  land,  who  were 

294 


THE   FINAL   CAPTURE   OF   JERUSALEM 

found  in  the  city.  And  Nebuzaradan  the  commander  of 
the  body-guard  took  them  and  brought  them  to  the  king 
of  Babylon  at  Riblah.  And  the  king  of  Babylon  smote 
them  and  put  them  to  death  at  Riblah  in  the  land  of  Hamath. 
So  Judah  was  carried  away  captive  from  its  native  land. 

This  is  the  people  whom  Nebuchadrezzar  carried  away  5. 
captive:    in  the  seventh  year,  three  thousand  and  twenty-  ^e^" 
three  Jews;    in  the  eighteenth  year  of  Nebuchadrezzar  he  carried 
carried  away  captive  from  Jerusalem  eight  hundred  and  (E?' 
thirty-two  persons ;    in  the  twenty-third  year  of  Nebuchad-  ?o)  ^^" 
rezzar   Nebuzaradan   the   commander   of   the   body-guard 
carried  away  captive  of  the  Jews  seven  hundred  and  forty- 
five  persons.     The  total  number  of  persons  was  four  thou- 
sand, six  hundred. 

Now  Nebuchadrezzar  king  of  Babylon  had  given  the  fol-  ^j Jp®" 
lowing  command  concerning  Jeremiah  to  Nebuzaradan  the  provi- 
commander  of  the  body-guard,  Take  him,  and  look  well  to  ^ade 
him,  and  do  him  no  harm ;  but  do  to  him  as  he  shall  direct  ^^j^lJ"' 
you.   So  Nebuzaradan  the  commander  of  the  body-guard,  and  (S'"- 
Nebushazban  the  chief  of  the  eunuchs,  and  Nergal-sharezer  "^ 
the  chief  of  the  magicians,  and  all  the  chief  officers  of  the 
king  of  Babylon  sent  and  took  Jeremiah  out  of  the  court  of 
the  guard  and  gave  him  into  the  charge  of  Gedaliah  the  son 
of  Ahikam,  the  son  of  Shaphan,  that  he  should  carry  him 
home;  so  he  dwelt  among  the  people. 

The  word  which  came  to  Jeremiah  from  Jehovah  after  7.  set 
Nebuzaradan  the  commander  of  the  guard  had  let  him  go  luowed 
from  Ramah,  when  he  had  taken  him  bound  in  chains  Jj/^;^ 
among  all  the  captives  who  were  carried  away  to  Babylon.  Ge™a-° 
And  the  commander  of  the  guard  took  Jeremiah  and  said  to   (40^1-6) 
him,  Jehovah  your  God  pronounced  evil  upon  this  place; 
and  Jehovah  hath  brought  it  and  done  just  as  he  said,  for 
you  have  sinned  against  Jehovah  and  have  not  obeyed  his 
voice,  therefore  this  thing  is  come  upon  you.    And  now  be- 
hold, I  loose  you  this  day  from  the  chains  which  are  upon 
your  hand.     If  it  seem  good  to  you  to  come  with  me  to 
Babylon,  come,  and  I  will  look  out  for  you.     But  if  it  seem 
undesirable  to  you  to  come  with  me  to  Babylon,  do  not  come ; 
but  go  back  to  Gedaliah  the  son  of  Ahikam,  the  son  of  Sha- 
phan, whom  the  king  of  Babylon  has  made  governor  over 

295 


THE   FINAL   CAPTURE   OF   JERUSALEM 

the  cities  of  Judah,  and  dwell  with  him  among  the  people, 
or  go  wherever  it  seems  right  to  you  to  go.     So  the  com- 
mander of  the  body-guard  gave  him  provisions  and  a  present, 
and  sent  him  away.     Then  Jeremiah  went  to  Gedaliah  the 
son  of  Ahikam  to  Mizpah,  and  dwelt  with  him  among  the 
people  who  were  left  in  the  land. 
8.  Ged-       Now  over  the  people  who  were  left  in  the  land  of  Judah, 
ai^K.     whom  Nebuchadrezzar  king  of  Babylon  had  left,  he  made 
25  ^)'     Gedaliah  the  son  of  Ahikam,  the  son  of  Shaphan,  governor. 
9.Ga-         Then  all  the  commanders  of  the  forces  that  were  in  the 
of !he^   fields,  together  with  their  men,  heard  that  the  king  of  Baby- 
Ihiefs     ^^^  ^^^  made  Gedaliah  the  son  of  Ahikam  governor  in  the 
(Je?/      land  and  had  committed  to  him  men,  women,  and  children, 
"^^'''^    and  of  the  poorest  of  the  land,  such  as  were  not  carried 
away  captive  to  Babylon.     And  they  came  to  Gedaliah  at 
Mizpah:  Ishmael  the  son  of  Nethaniah,  and  Johanan  the 
son  of  Kareah,  and  Seraiah  the  son  of  Tanhumeth,  and  the 
sons  of  Ephai  the  Netophathite,  and  Jezaniah  the  son  of 
the  Maacathite,  together  with  their  men.    And  Gedaliah  the 
son  of  Ahikam,  the  son  of  Shaphan,  swore  to  them  and  to 
their  men,  saying.  Do  not  be  afraid  to  serve  the  Chaldeans, 
settle  down  and  be  subject  to  the  king  of  Babylon,  and  it  shall 
be  well  with  you.     As  for  me,  I  will  dwell  at  Mizpah,  as 
your  representative  to  receive  the  Chaldeans  who  shall  come 
to  us,  but  you  gather  for  yourselves  wine  and  fruits  and  oil, 
and  put  them  in  your  vessels  and  dwell  in  your  cities  of 
which  you  have  taken  possession.     Likewise  when  all  the 
Jews,  who  were  in  Moab  and  among  the  Ammonites  and 
in  Edom  and  in  all  the  countries,  heard  that  the  king  of 
Babylon  had  left  a  remnant  of  Judah,  and  that  he  had  set 
over  them  Gedaliah  the  son  of  Ahikam,  the  son  of  Shaphan, 
all  the  Jews  returned  out  of  all  the  places  whither  they  had 
been  driven,  and  came  to  the  land  of  Judah  to  Gedaliah  at 
Mizpah,  and  gathered  wine  and  fruits  in  great  abundance. 
10.  His        But  Johanan  the  son  of  Kareah  and  all  the  commanders 
g?rd  of    ^^  ^^®  forces  that  were  in  the  fields  came  to  Gedaliah  at 
the  con-  Mizpah,  and  said  to  him.  Do  you  know  that  Baalis  the  king 
tS\^akJ    of  the  Ammonites  has  sent  Ishmael  the  son  of  Nethaniah  to 
^l^ij^    take  your  life?     But  Gedaliah  the  son  of  Ahikam  did  not 
believe  them.     Then  Johanan  the  son  of  Kareah  spoke  to 

296 


THE   FINAL  CAPTURE   OF   JERUSALEM 

Gedaliah  in  Mizpah  secretly,  saying,  Let  me  go  and  slay 
Ishmael  the  son  of  Nethaniah  without  any  one's  knowing 
it.  Why  should  he  take  your  life  with  the  result  that  all  the 
Jews  who  are  scattered  and  the  remnant  of  Judah  should 
perish?  But  Gedaliah  the  son  of  Ahikam  said  to  Johanan 
the  son  of  Kareah,  You  shall  not  do  this  thing,  for  you  speak 
falsely  regarding  Ishmael. 

But  afterwards  in  the  seventh  month,  Ishmael  the  son  of  ^^^^' 
Nethaniah,  the  son  of  Elishama,  of  the  royal  line,  with  ten  trLch- 
men,  came  to  Gedaliah  the  son  of  Ahikam  at  Mizpah ;   and  murder 
there  they  were  eating  together  in  Mizpah.     Then  Ishmael  l{^^'^' 
the  son  of  Nethaniah  and  the  ten  men  who  were  with  him  and  his 
rose  up  and  smote  Gedaliah  the  son  of  Ahikam  the  son  of  51"^) 
Shaphan  with  the  sword  and  thus  slew  him,  whom  the  king 
of  Babylon  had  made  governor  over  the  land.    Ishmael  also 
slew  all  the  Jews  who  were  with  Gedaliah  at  Mizpah,  and 
the  Chaldeans  who  were  found  there. 

But  on  the  day  after  he  had  slain  Gedaliah,  when  no  one   12. 
yet  knew  it,  there  came  men  from  Shechem,  from  Shiloh,  frfot 
and  from  Samaria,  eighty  men  with  shorn  beards  and  with  grfi^j^" 
their  clothes  torn,  and  with  self-inflicted  cuts  bearing  cereal-  (* ») 
offerings  and  frankincense  in  their  hand,  to  bring  them  to 
the  temple  of  Jehovah.     And  Ishmael  the  son  of  Nethaniah 
went  forth  from  Mizpah  to  meet  them,  weeping  as  he  went, 
and  when  he  met  them,  he  said  to  them.  Come  to  Gedaliah 
the  son  of  Ahikam.   However,  when  they  came  into  the  midst 
of  the  city,  Ishmael  the  son  of  Nethaniah  slew  them,  and 
cast  them  into  the  midst  of  the  cistern  with  the  aid  of  the 
men  who  were  with  him.     But  ten  men  were  found  among 
them  who  said  to  Ishmael,  Slay  us  not ;  for  we  have  stores 
hidden  in  the  field,  of  wheat,  barley,  oil,  and  honey.     So  he 
stopped  and  did  not  slay  them  together  with  their  kinsmen. 
Now  the  cistern  into  which  Ishmael  cast  all  the  dead  bodies 
of  the  men  whom  he  had  slain  is  the  great  cistern,  which  Asa 
the  king  had  made  on  account  of  the  attack  of  Baasha  king  of 
Israel.     Ishmael  the  son  of  Nethaniah  filled  it  with  the  slain. 

Then  Ishmael  carried  away  captive  the  rest  of  the  people  13.  De- 
who  were  in  Mizpah,  even  the  king's  daughters  and  all  the  SS'"'^ 
people  in  Mizpah,  whom  Nebuzaradan  the  commander  of  ca^p^ 
the  body-guard  had  placed  under  the  charge  of  Gedaliah  ooT 

297 


THE   FINAL  CAPTURE  OF  JERUSALEM 

the  son  of  Ahikam.     Ishmael  the  son  of  Nethaniah  arose 
and  set  out  to  go  over  to  the  Ammonites. 
14  ,  But  when  Johanan  the  son  of  Kareah  and  all  the  com- 

redpt-  manders  of  the  forces  who  were  with  him  heard  of  all  the 
ure  by  gyjj  ^jjg^^  Ishmael  the  son  of  Nethaniah  had  done,  they  took 
hanan  all  the  men  and  went  to  fight  with  Ishmael  the  son  of  Neth- 
^  aniah,  and  found  him  by  the  great  pools  that  are  in  Gibeon. 

And  when  all  the  people  who  were  with  Ishmael  saw  Jo- 
hanan the  son  of  Kareah  and  all  the  commanders  of  the 
forces  who  were  with  him,  they  were  glad.  So  all  the  people 
whom  Ishmael  had  carried  away  captive  from  Mizpah 
turned  about  and  came  back  and  went  to  Johanan  the  son 
of  Kareah.  But  Ishmael  the  son  of  Nethaniah  escaped 
from  Johanan  with  eight  men,  and  went  to  the  Ammonites. 
Then  Johanan  the  son  of  Kareah  and  all  the  commanders 
of  the  forces,  who  were  with  him,  took  the  remnant  of  the 
people  whom  he  had  recovered  from  Ishmael,  the  men 
(soldiers),  the  women,  the  children,  and  the  eunuchs,  whom 
he  had  brought  back  from  Gibeon. 
15^  And  they  went  further  and  dwelt  in  Gedroth  Chimham, 

rations    which  is  near  Bethlehem,  in  order  to  set  out  on  the  way  to 
mght^    Egypt  on  account  of  the  Chaldeans,  for  they  were  afraid  of 
(^' '*)     them,   because   Ishmael  the  son  of  Nethaniah  had  slain 
Gedaliah  the  son  of  Ahikam,  whom  the  king  of  Babylon  had 
made  governor  over  the  land. 
16.  The       Then  all  the  commanders  of  the  forces  and  Johanan  the 
of  the     son  of  Kareah  and  Azariah  the  son  of  Hoshaiah,  and  all  the 
(42?-6)    people  small  and  great  came  near,  and  said  to  Jeremiah  the 
prophet.  Permit  us  to  bring  our  petition  before  you  that  you 
may  supplicate  Jehovah  your  God  for  us,  even  for  all  this 
remnant,  for  we  are  left  but  a  few  out  of  many — you  your- 
self see  us  here — that  Jehovah  your  God  may  show  us  the 
way  wherein  we  should  walk,  and  the  thing  that  we  should 
do.     Then  Jeremiah  the  prophet  said  to  them,  I  have  heard 
you;   behold  I  will  pray  to  Jehovah  your  God  according  to 
your  words,  and  whatever  Jehovah  shall  answer  you,  1  will 
declare  it  to  you ;  I  will  keep  nothing  back  from  you.     Then 
they  said  to  Jeremiah,  Jehovah  be  a  true  and  faithful  wit- 
ness against  us,  if  we  do  not  according  to  all  the  word  with 
which  Jehovah  your  God  shall  send  you  to  us.     Whether  it 

298 


(7-17) 


THE  FINAL  CAPTURE  OF  JERUSALEM 

be  good  or  whether  it  be  evil,  we  will  obey  the  voice  of  Je- 
hovah our  God,  to  whom  we  send  you,  that  it  may  be  well 
with  us,  when  we  obey  the  voice  of  Jehovah  our  God. 

And  after  ten  days  the  word  of  Jehovah  came  to  Jeremiah.  J?-  The 
And  he  called  together  Johanan  the  son  of  Kareah  and  all  cim"^ 
the  commanders  of  the  forces  that  were  with  him  and  all  the  ^^^^, 
people  small  and  great,  and  said  to  them,  Thus  saith  Je-  ^^^"*° 
hovah,  the  God  of  Israel,  to  whom  you  sent  me  to  present  land 
your  supplication  before  him:  *  If  ye  will  still  abide  in  this 
land,  then  will  I  build  you  and  not  pull  you  down,  and  I  will 
plant  you  and  not  pluck  you  up ;  for  I  am  sorry  for  the  evil 
that  I  have  done  to  you.  Be  not  afraid  of  the  king  of  Baby- 
lon, for  I  am  with  you  to  save  you  and  to  deliver  you  from 
his  hand.  And  I  will  grant  you  mercy,  that  he  may  have 
mercy  upon  you  and  let  you  return  to  your  own  land.'  But 
if  ye  say,  *  We  will  not  dwell  in  this  land ;  so  that  ye  obey 
not  the  voice  of  Jehovah  your  God,'  thinking,  *  No ;  but  we 
will  go  to  the  land  of  Egypt,  where  we  shall  see  no  war  nor 
hear  the  sound  of  the  trumpet  nor  be  hungry,  and  there  will 
we  remain ; '  then  hear  the  word  of  Jehovah,  O  remnant  of 
Judah :  Thus  saith  Jehovah  of  hosts,  the  God  of  Israel :  *  If 
ye  have  indeed  determined  to  enter  into  Egypt  and  go  to 
sojourn  there,  then  shall  the  sword,  which  ye  fear,  overtake 
you  there  in  the  land  of  Egypt ;  and  the  famine,  of  which  ye 
are  afraid,  press  hard  upon  you  there  in  Egypt,  so  that  ye 
shall  die  there.  Thus  all  the  men  who  have  determined  to 
go  into  Egypt  to  sojourn  there,  shall  die  by  the  sword,  by  the 
famine,  and  by  the  pestilence,  and  none  of  them  shall  remain 
or  escape  from  the  evil  that  I  will  bring  upon  them.* 

For  thus  saith  Jehovah  of  hosts,  the  God  of  Israel :  *  As  is,  cer- 
mine  anger  and  my  wrath  have  been  poured  out  upon  the  in-  judi- 
habitants  of  Jerusalem,  so  shall  my  wrath  be  poured  out  ^^^^ 
upon  you,  when  ye  shall  enter  into  Egypt ;   and  ye  shall  be  the  dis- 
an  object  of  execration,  of  astonishment,  of  cursing,  and  of  diett 
reproach,  and  ye  shall  never  see  this  place  again.'     Jehovah  piSI)® 
hath  spoken  concerning  you,  0  remnant  of  Judah,  *  Go  ye 
not  into  Egypt.'     Know  certainly  that  I  have  testified  to 
you  this  day.     For  you  have  deceived  yourselves,  for  you 
sent  me  to  Jehovah  your  God,  saying,  *  Pray  for  us  to  Je- 
hovah our  God,  and  just  as  Jehovah  our  God  shall  say,  so 

299 


THE  FINAL  CAPTURE   OF  JERUSALEM 

declare  to  us,  and  we  will  do  it.'  And  I  have  this  day  de- 
clared it  to  you,  but  you  have  not  obeyed  the  voice  of  Je- 
hovah your  God  in  anything  for  which  he  hath  sent  me  to 
you.  Now  therefore  know  certainly  that  you  shall  die  by 
the  sword,  by  famine,  and  by  pestilence,  in  the  place  whither 
you  desire  to  go  to  sojourn. 

But  when  Jeremiah  had  ceased  speaking  to  the  people  all 
the  words  of  Jehovah  their  God,  with  which  Jehovah  their 
God  had  sent  him  to  them,  even  all  these  words,  Azariah  the 
son  of  Hoshaiah,  and  Johanan  the  son  of  Kareah,  and  all 
the  proud  men  spoke,  saying  to  Jeremiah,  You  speak  falsely ; 
Jehovah  our  God  hath  not  sent  you  to  say,  *  Ye  shall  not 
go  into  Egypt  to  sojourn  there.'  But  it  is  Baruch  the  son  of 
Neriah  who  stirs  you  up  against  us,  to  deliver  us  into  the 
hand  of  the  Chaldeans,  that  they  may  put  us  to  death,  and 
carry  us  away  captives  to  Babylon.  So  Johanan  the  son  of 
Kareah  and  all  the  commanders  of  the  forces  and  all  the 
people  did  not  obey  the  voice  of  Jehovah,  to  dwell  in  the 
land  of  Judah.  But  Johanan  the  son  of  Kareah  and  all  the 
commanders  of  the  forces  took  all  the  remnant  of  Judah, 
who  had  returned  from  all  the  nations  whither  they  had 
been  driven  to  sojourn  in  the  land  of  Judah,  the  men,  the 
women,  the  children,  the  king's  daughters,  and  every  person 
whom  Nebuzaradan  the  commander  of  the  body-guard  had 
left  with  Gedaliah  the  son  of  Ahikam,  the  son  of  Shaphan, 
and  Jeremiah  the  prophet  and  Baruch  the  son  of  Neriah, 
and  they  came  into  the  land  of  Egypt ;  for  they  did  not  obey 
the  voice  of  Jehovah ;  and  they  came  to  Tahpanhes. 

20^The  Behold,  the  days  are  coming,  is  the  oracle  of  Jehovah, 
fseT      That  I  will  sow  Israel  and  Judah  with  the  seed  of  man  and 
pn'^'  the  seed  of  beast. 

Vg^*"      And  as  once  I  watched  over  them  to    pluck   up    and    to 
afflict. 
So  will  I  be  watchful  over  them  to  build  and  to  plant. 

Individ-  ^^  those  days  they  will  no  more  say : 

uai  ^*     *  The  fathers  have  eaten  unripe  grapes  and  the  children's 

sSity"  teeth  are  set  on  edge,' 


(29.  30\ 


300 


THE   FINAL  DESTRUCTION  OF  JERUSALEM 

But  every  one  shall  die  for  his  own  iniquity ; 
Every  man  who  eats  the  unripe  grapes,  his  teeth  shall  be 
set  on  edge. 

Behold,  the  days  are  coming,  is  Jehovah's  oracle,  22.  The 

That  I  will  make  a  new  covenant  with  the  house  of  Israel  pe^ 

and  the  house  of  Judah ;  sonai 

Not  like  the  covenant  which  I  made  with  their  fathers,  Sant 

In  the  day  that  I  took  them  by  the  hand  to  bring  them  out  of  tween 

the  land  of  Egypt,—  G^d 

My  covenant  which  they  themselves  broke  and  I  was  dis-  each 

pleased  with  them,—  ^dj^ai 

But  this  is  the  covenant  which  I  will  make  with  the  house  of  ("  ^'> 

Israel : 
After  those  days,  is  the  oracle  of  Jehovah, 
I  will  put  my  teaching  in  their  breast  and  on  their  heart  will 

I  write  it; 
And  I  will  be  to  them  a  God  and  they  shall  be  to  me  a  peo- 
ple. 
And  they  shall  not  teach  any  more  every  man  his  neighbor, 
And  every  man  his  brother  saying.  Know  Jehovah, 
For  they  shall  all  know  me,  from  the  least  of  them  to  the 

greatest ; 
For  I  will  forgive  their  iniquities  and  remember  their  sins 

no  more. 

I.  The  Final  Destruction  of  Jerusalem.  In  July,  586  B.C., 
Jerusalem  fell  for  the  last  time  before  the  Babylonian  conquerors. 
Including  the  intermission  during  which  the  Chaldeans  had  withdrawn 
to  meet  the  Egyptian  army,  the  siege  lasted  but  a  year  and  a  half.  The 
comparative  shortness  of  the  period  suggests  the  weakness  of  the 
defenders  and  the  energy  with  which  the  Chaldeans  conducted  their 
operations.  Many  of  the  Hebrews  acted  on  Jeremiah's  advice  and  sur- 
rendered to  the  enemy.  Zedekiah  himself  would  have  been  glad  to 
have  followed  the  counsel  of  the  prophet,  but  he  did  not  dare  and  the 
nobles  who  persisted  in  continuing  the  resistance  were  apparently  as 
lacking  in  ability  and  courage  as  they  were  in  moral  character. 

The  crisis  came  when  the  battering  rams  at  last  broke  down  a  sec- 
tion of  the  wall — probably  on  the  more  exposed  northern  side  of  the 
city — and  the  Chaldean  soldiers  poured  through  the  breach.    The  king's 

301 


THE   FINAL  CAPTURE   OF   JERUSALEM 

palace  and  garden  were  in  the  southern  end  of  the  city,  below  the  temple 
hill.  Zedekiah  with  his  warriors  succeeded  in  escaping  by  night  through 
the  southern  gate,  and  fled  down  along  the  Kidron  Valley  toward  the 
Jordan.  They  were  quickly  overtaken,  however,  by  the  Chaldeans 
and  brought  before  Nebuchadrezzar  at  his  headquarters  at  Riblah,  on 
the  upper  Orontes.  Here  the  extreme  penalty  was  meted  out  to  them. 
The  king's  sons  were  slain  in  his  presence,  and  then  his  own  eyes  were 
put  out  and  he  was  carried  off  to  Babylon  to  figure  as  a  warning  to  all 
subject  princelings  who  might  be  tempted  to  rebel  against  the  great  king. 

In  the  eyes  of  Nebuchadrezzar,  Jerusalem  by  its  repeated  rebellions 
had  proved  itself  to  be  a  centre  of  sedition.  With  great  deliberation 
and  thoroughness  the  Chaldean  troops  went  about  the  work  of  destruc- 
tion. The  temple  was  stripped  of  all  its  valuable  utensils;  the  heavier 
objects,  like  the  pillars  of  brass  and  the  brazen  sea,  were  broken  in 
pieces  and  carried  away  to  Babylonian  foundries.  Then  the  temple 
was  burnt  to  the  ground,  together  with  the  royal  palace,  and  all  the 
houses  of  the  nobles  and  of  the  wealthy  classes.  The  city  walls  were 
also  broken  down,  leaving  Jerusalem  a  ruin  and  a  heap,  an  object  les- 
son, showing  to  all  the  world  the  inevitable  consequences  of  the  follies 
and  crimes  which  for  over  a  century  had  been  earnestly  and  constantly 
denounced  by  Israel's  faithful  patriot-prophets. 

II.  The  Remnants  of  the  Nation.  In  deahng  with  the  survivors 
of  the  final  siege  of  Jerusalem,  the  Chaldeans  also  proceeded  with  their 
usual  judicial  thoroughness.  Each  prominent  rebel  was  apparently 
tried  independently  and  condemned  according  to  his  guilt.  No  mercy, 
however,  was  shown  to  the  leaders.  The  chief  priest  and  his  deputies 
and  the  leading  religious,  civic  and  military  ofiicers  were  brought  be- 
fore Nebuchadrezzar,  at  Riblah,  and  there  put  to  death.  Only  the 
poorer  classes  and  the  inhabitants  of  the  towns  outside  of  Jerusalem, 
who  early  submitted  to  the  Chaldeans,  were  spared  and  left  to  cultivate 
the  land.  Jeremiah,  whose  record  was  known  to  the  conquerors,  was 
allowed  to  choose  whether  he  should  go  to  Babylon  or  remain  with  the 
survivors  in  Judah. 

If  the  list  given  in  Jeremiah  52,  of  those  who  were  carried  captive  by 
Nebuchadrezzar  in  successive  deportations,  is  authentic,  the  numbers 
actually  deported  in  connection  with  the  final  destruction  of  Jerusalem 
were  much  less  than  at  the  first  captivity.  The  siege  and  the  many  exe- 
cutions left  few  heads  of  families  to  be  carried  away  by  the  conquerors, 
unless,  as  is  possible,  the  seventh  year  of  Nebuchadrezzar  is  a  scribal 
error  for  the  seventeenth  year.     Counting  those  who  were  deported  in 

302 


THE  REMNANTS  OF  THE  NATION 

581  B.C.,  probably  after  the  murder  of  Gedaliah,  the  total  number  of 
the  three  groups  of  captives  is  only  four  thousand  six  hundred,  which  is 
a  small  proportion  of  the  total  population  of  the  land.  The  round 
number,  ten  thousand,  given  in  the  book  of  Kings  in  connection  with  the 
first  captivity,  can  be  reconciled  with  these  data  in  Jeremiah  only  on  the 
hypothesis  that  they  represent  simply  heads  of  families  or  able-bodied 
men.  Even  in  that  case  the  total  number,  including  men,  women  and 
children,  would  not  be  more  than  between  twenty-five  and  fifty  thousand. 

From  the  account  of  Jeremiah's  subsequent  experiences  in  Egypt, 
as  well  as  from  the  references  from  later  history,  and  especially  from 
the  papyri  recently  discovered  at  Elephantine,  which  reveal  the  presence, 
early  in  the  Persian  period,  of  a  large  Jewish  colony  far  up  the  Nile,  it 
is  clear  that,  after  the  destruction  of  Jerusalem  in  586  B.C.,  vast  numbers 
of  Jews  found  refuge  in  this  convenient  and  friendly  asylum.  It  is  in- 
deed probable  that  at  this  time  more  Jews  were  to  be  found  in  the  land 
of  the  Nile  than  in  distant  Babylon.  Some  never  returned;  but  many, 
like  the  fugitives  who  carried  away  Jeremiah,  remained  on  the  eastern 
borders  of  Egypt,  awaiting  the  time  when  they  might  safely  return  home. 
As  subsequent  events  unfolded,  the  prophetic  hopes  of  a  national  resto- 
ration were  realized  chiefly  through  the  activity  of  these  Egyptian  refu- 
gees and  of  the  poorer  classes  who  were  left  behind  in  the  land. 

III.  Qedaliah's  Brief  Rule.  In  the  eyes  of  his  contemporaries, 
Nebuchadrezzar  vindicated  the  authority  of  his  Babylonian  gods  by  de- 
stroying the  walls  of  Jerusalem  and  the  temple  of  Jehovah;  but  he  had 
no  desire  to  leave  the  land  of  Palestine  in  a  state  of  anarchy  without 
any  local  government.  Over  those  who  were  left  behind  he  wisely 
appointed  as  governor  Gedaliah,  the  grandson  of  Josiah's  chancellor, 
Shaphan.  Jerusalem  being  in  ruins,  Mizpah,  north  of  the  ancient  capi- 
tal, was  made  the  seat  of  Gedahah's  government.  Thither  the  heads 
of  the  wandering  guerilla  bands  and  the  chiefs  of  the  country  villages 
came  to  swear  allegiance  to  the  new  government.  Many  Jewish  refu- 
gees from  Moab,  Ammon  and  Edom  soon  returned  to  share  in  building 
up  the  new  Hebrew  state.  It  might  naturally  be  inferred  from  the  ac- 
count of  Gedaliah's  rule  that  it  lasted  but  a  few  months.  In  the  book 
of  Jeremiah,  however,  the  date  of  the  last  deportation  is  581  B.C.,  sug- 
gesting that  Gedaliah's  rule  continued  for  at  least  three  or  four  years. 
In  his  care  for  his  subjects,  as  well  as  in  his  loyalty  to  the  Chaldeans, 
he  realized  the  noblest  Hebrew  ideals  of  a  just  and  benign  ruler.  It 
requires  little  imagination  to  picture  the  joy  and  the  hope  which  the 
changed  situation  inspired  in  the  mind  of  the  devoted  patriot  Jeremiah. 

303 


THE  FINAL  CAPTURE  OF  JERUSALEM 

Gedaliah's  nobility,  however,  and  his  unwillingness  to  suspect  an- 
other of  treachery  proved  his  ruin.  A  certain  Ishmael,  of  the  Judean 
royal  line,  probably  inspired  by  jealousy  and  encouraged  by  the  rival 
king  of  Ammon,  came  to  Mizpah  with  a  few  of  his  men  and  treacherously 
slew  Gedaliah.  The  murderer  fled,  but  the  survivors  were  panic- 
stricken.  Although  they  turned  to  Jeremiah  for  counsel,  they  refused 
to  hsten  to  his  wise  advice  to  remain  in  Palestine  and  to  trust  to  the 
justice  and  clemency  of  the  Chaldeans.  Instead  they  attributed  the 
prophet's  counsel  to  the  influence  of  his  scribe,  Baruch.  Accordingly, 
rallying  all  the  refugees  who  had  returned  and  all  the  prominent  Jews, 
who  might  become  the  object  of  Chaldean  vengeance,  they  migrated  to 
find  a  refuge  at  Tahpanhes,  the  ancient  Daphnse,  just  across  the  Egyp- 
tian border. 

rV.  Jeremiah's  Tragic  Fate.  A  late  tradition  states  that  Jeremiah 
died  the  death  of  a  martyr  at  the  hands  of  his  countrymen  in  the  land 
of  Egypt.  It  is  at  least  certain  that  the  same  tragic  fate  which  pursued 
him  in  his  native  land  followed  him  in  the  exile.  At  every  stage  in 
the  changing  fortunes  of  Judah,  he  unselfishly,  bravely,  unflinchingly 
and  unceasingly  gave  to  rulers  and  people  those  divinely  inspired  coun- 
sels which,  if  followed,  would  have  saved  them  in  the  hour  of  peril; 
but  for  all  this  devotion  he  received  only  contempt  and  persecution. 
The  tragedy  is  all  the  greater  and  the  devotion  the  more  sublime  be- 
cause the  long,  tortuous  way  of  sorrow,  which  Jeremiah  trod,  was  con- 
trary to  his  strongest  instincts.  No  one  can  read  his  fervid  prophecies 
without  detecting  his  strong  love  for  public  approval,  for  the  love  of 
friends,  and  for  the  joys  of  social  life.  He  passionately  craved  the  at- 
mosphere of  sunshine,  joy  and  peace.  But  more  than  all,  this  Puritan 
of  the  olden  day  loved  truth  and  justice.  He,  who  as  a  youth  had  re- 
sponded to  the  divine  voice  speaking  clear  and  strong  within  him,  could 
not  for  a  moment  enjoy  a  peace  purchased  by  silence  or  compromise. 
As  he  walked,  almost  alone  through  the  long  years,  each  danger  and 
public  insult  brought  his  heart  into  closer  touch  with  the  eternal  heart 
of  love.  Undoubtedly  the  author  of  the  immortal  fifty-third  chapter  of 
Isaiah  received  many  suggestions  from  Jeremiah's  experience,  when  he 
drew  his  picture  of  the  ideal  servant  of  Jehovah: 

He  was  despised  and  forsaken  of  men, 

A  man  of  many  pains  and  acquainted  with  suffering; 

Like  one  from  whom  men  hide  their  face, 

He  was  despised,  so  that  we  esteemed  him  not. 

304 


JEREMIAH'S  TRAGIC  FATE 

And  yet  no  one  can  study  carefully  the  history  of  this  period  without 
coming  to  the  conviction  that  Jeremiah  was  the  noblest  patriot  and  the 
greatest  prophet  of  his  age.  For  nearly  half  a  century  his  personality 
completely  overshadows  that  of  the  leading  kings,  priests  and  other 
prophets  of  Judah.  The  history  of  the  period  is  largely  a  record  of 
his  life  and  teaching.  Even  though  he  was  despised  by  his  generation 
and  his  counsels  were  almost  universally  rejected,  through  all  this  crit- 
ical period  he  kept  the  true  conception  of  Jehovah  and  the  highest  ideals 
of  religion  ever  before  his  race,  and  prepared  it  unconsciously  for  the 
supreme  crisis  which  came  during  the  Babylonian  exile.  Truly  could 
later  generations  say  of  him,  as  of  the  greater  Prophet  of  Nazareth, 
in  the  language  of  Isaiah  53: 

Surely  our  sufferings  he  himself  bore, 
And  our  pains  he  carried; 
Yet  we  esteemed  him  stricken. 
Smitten  of  God  and  afflicted. 

But  he  was  wounded  for  our  transgressions, 
Crushed  because  of  our  iniquities; 
The  chastisement  for  our  well-being  was  upon  him, 
And  through  his  stripes  healing  came  to  us. 

All  of  us  like  sheep  had  gone  astray. 
We  had  turned  each  his  own  way; 
And  Jehovah  laid  upon  him. 
The  guilt  of  us  all. 

The  recognition  which  his  contemporaries  refused  was  given  freely 
and  fully  by  later  generations.  The  exile  revealed  clearly  the  greatness 
of  Jeremiah's  work  and  teachings.  No  character  looms  larger  in  post- 
exilic  literature.  No  earlier  prophet  is  there  quoted  with  greater  rever- 
ence and  devotion.  Jewish  history  after  the  exile  opens  appropriately 
with  the  statement,  "That  the  word  of  Jehovah  by  the  mouth  of  Jere- 
miah might  be  accomplished  "  (Ezra  V).  His  vision  of  Israel's  spiritual 
destiny  is  developed  by  the  great  poet-prophet  who  penned  the  im- 
mortal prophecies  found  in  Isaiah  40-55.  His  spirit  and  teachings 
reappear  in  some  of  the  sublimest  psalms  of  the  Psalter.  His  prediction 
regarding  the  duration  of  the  exile  was  elaborately  interpreted  and  made 

305 


THE  FINAL  CAPTURE  OF  JERUSALEM 

the  basis  of  the  chronological  system  in  the  book  of  Daniel.  He  also 
figures  prominently  in  later  Jewish  and  Christian  tradition  (H  Mac. 
21-15^  1513-16^  Mt^  1614^  27«). 

V.  Jeremiah's  Abiding  Message  to  the  Race.  Jeremiah  believed 
that  the  territory  of  Northern  and  Southern  Israel  would  again  be  re- 
peopled,  and  that  Jehovah's  love  for  the  race  would  again  be  expressed 
in  the  form  of  material  prosperity;  but  he  completely  abandoned  the  old 
Semitic  conception,  which  identified  religion  with  the  state.  With  his 
own  eyes  he  had  seen  the  follies  of  his  nation,  and  the  crimes  committed 
in  the  name  of  national  religion.  As  he  beheld  Judah  going  down  to 
its  ruin,  he  came  to  a  full  appreciation  of  the  importance  of  the  indi- 
vidual. His  own  personal  experience  had  taught  him  that  faith  and 
worship,  and  that  vital  relation  with  God  which  is  the  essence  of  all 
religion,  were  possible  without  either  state  or  temple  ritual.  He  was 
preeminently  the  prophet  who  proclaimed  the  religion  of  the  heart 
(4S  17S  24^).  The  divine  promise,  which  he  had  given  the  exiles 
carried  away  at  the  first  captivity,  had  been:  "I  will  give  them  a 
heart  to  know  me,  that  I  am  Jehovah;  and  they  shall  be  my  people 
and  I  will  be  their  God.  For  they  shall  return  to  me  with  their  whole 
heart." 

From  Jeremiah  apparently  comes  that  profound  message  which  binds 
the  older  revelation  through  the  Hebrew  race  to  the  fuller  and  more 
perfect  revelation  through  the  great  Prophet-teacher  of  Nazareth.  It 
places  moral  responsibility  squarely  on  the  shoulders  of  each  individual, 
and  heralds  the  new  era  about  to  open,  when  the  old  covenant  between 
Jehovah  and  the  nation  Israel,  the  covenant  which  was  associated  with 
Sinai  and  whose  terms  were  formulated  in  the  Deuteronomic  code, 
should  be  succeeded  by  a  new  and  nobler  covenant.  It  was  to  be  a 
covenant  between  God  and  each  individual.  Its  terms  were  to  be  in- 
scribed not  on  perishable  tablets  of  stone,  but  by  God  himself  on  e  ach 
human  heart.  The  words  and  life  of  Jeremiah  himself  illustrate  in 
part  the  character  of  that  divine  teaching,  and  the  way  in  which  God  was 
to  impart  it  to  the  heart  of  his  servants.  It  was  to  be  taught,  not  by  the 
lips  of  prophets,  priests  or  sages,  but  through  vital,  personal  experiences, 
and  as  the  spirit  of  God  touched  and  guided  the  spirit  of  man.  It  was 
a  teaching  which  placed  little  emphasis  on  ceremonial  and  forms,  but 
demanded  the  whole  love  and  service  of  each  human  being.  In  turn 
Jehovah  recovenanted  to  freely  and  fully  forgive  the  sins  of  people  thus 
bound  to  him,  and  to  give  to  each  that  intimate  knowledge  of  his  divine 
character  and  purpose  which  would  make  the  creature  the  image  and 

306 


JEREMIAH'S  ABIDING  MESSAGE  TO  THE  RACE 

revelation  of  the  Creator.  Thus  Jeremiah  gave  to  the  race,  not  only 
the  titles  of  our  Old  and  New  Testaments,  but  also  that  conception  of 
religion,  as  a  personal,  spiritual  relation  between  God  and  man,  which  is 
the  foundation  of  Christianity  and  of  all  true  faith. 


hm 


APPENDIX 

1 

A  PRACTICAL  REFERENCE  LIBRARY 

Books  for  Constant  Reference.  The  literature  which  comes  from 
the  period  of  the  Divided  Kingdom  is  so  voluminous,  the  critical  and 
historical  problems  so  many,  and  the  extra-biblical,  contemporary 
records  are  so  rich  that  certain  supplemental  reference  books  are  almost 
indispensable.  The  second  volume  of  the  Student's  Old  Testament, 
entitled  Israel's  Historical  and  Biographical  Narrative,  contains  the 
biblical,  historical  records  of  the  period,  arranged  in  their  logical  order 
with  detailed  introductions  to  the  individual  books.  The  third  volume, 
entitled  Prophetic  Addresses,  Epistles  and  Apocalypses,  contains  the  con- 
temporary prophecies  arranged  in  chronological  order  with  detailed 
introductions  and  a  full  treatment  of  the  entire  subject  of  Hebrew 
prophecy.  The  fourth  volume,  Israel's  Laws  and  Legal  Precedents, 
contains  the  corresponding  laws  classified  according  to  their  subject 
matter  and  within  each  group  arranged  according  to  their  respective 
dates.  A  good,  modern  Bible  dictionary,  such  as  Hastings's  one-volume 
Dictionary  of  the  Bible,  or  better,  the  larger  five-volume  edition,  should 
be  at  the  command  of  every  teacher  and  student.  The  geographical 
background  of  the  stirring  events  of  this  period  is  vividly  presented  in 
Prof.  George  Adam  Smith's  Historical  Geography  of  the  Holy  Land. 
Assyria  touched  and  influenced  Israel's  history  so  fundamentally  dur- 
ing these  two  or  three  centuries  that  it  is  important  to  refer  frequently 
to  a  standard  history  of  the  Assyrians  and  Babylonians,  such  as  that 
of  Professor  Goodspeed. 

Additional  Books  of  Reference:  Introduction.  Most  readers  will 
find  the  clear,  compact,  popular  Old  Testament  introductions  by  Pro- 
fessors McFadyen  and  Cornill  the  most  helpful.  Driver's  Introduction 
to  the  Literature  of  the  Old  Testament  is  more  technical.  Excellent  intro- 
ductions to  the  individual  Old  Testament  books  are  found  in  Hastings's 


APPENDIX 

Dictionary  of  the  Bible,  the  Encyclopedia  Bihlica,  and  the  Standard 
Bible  Dictionary.  More  detailed  introductions  to  the  prophetic  and 
legal  books  are  found  in  the  different  commentaries. 

Contemporary  History  and  Religion.  Winckler's  History  of 
Babylonia  and  Assyria  supplements  at  several  points  Goodspeed's 
History  of  the  Babylonians  and  Assyrians.  Brief  but  excellent  articles 
on  Assyria,  Babylonia  and  Egypt  are  found  in  the  Bible  dictionaries. 
Breasted's  History  of  the  Ancient  Egyptians  and  his  larger  work,  A 
History  of  Egypt,  present  in  clear,  attractive  form  the  latest  established 
results  of  study  and  research  in  this  field.  The  articles  in  the  extra  vol- 
ume of  Hastings's  Dictionary  of  the  Bible,  on  the  religion  of  Israel,  the  re- 
ligion of  Egypt,  and  the  religion  of  Babylonia  and  Assyria,  are  exceed- 
ingly valuable  and  suggestive.  A  fuller  treatment  of  the  latter  theme 
is  found  in  the  excellent  volumes  on  the  religion  of  Babylonia  and  As- 
syria, by  Professors  Jastrow  and  Rogers.  Three  or  four  brief,  popular 
treatments  of  the  religion  of  Israel  have  recently  been  issued  by  such 
well-known  scholars  as  Budde,  Marti,  Addis  and  Peake.  Of  these, 
Marti's  Religion  of  the  Old  Testament  is  in  many  ways  the  freshest  and 
most  suggestive. 

Hebrew  History.  Smith's  Old  Testament  History  and  Volume  III 
of  McCurdy's  History,  Prophecy  and  the  Monuments  deal  somewhat 
fully  with  the  Hebrew  life  during  the  period  of  the  Divided  Kingdom. 
A  more  compact,  popular  treatment  of  the  subject  is  found  in  Wade's 
Old  Testament  History  or  Kent's  History  of  the  Hebrew  People:  Divided 
Kingdom.  In  the  second  volume  of  his  recent  work  on  Jerusalem, 
George  Adam  Smith  has  given  the  biblical  students  a  fascinating  pict- 
ure of  the  history  of  Judah,  especially  as  it  centres  about  its  capital 
city.  In  his  Decline  and  Fall  of  the  Kingdom  of  Judah,  Professor 
Cheyne  deals  in  his  usual  brilliant  and  suggestive  way  with  this  im- 
portant era  in  Israel's  history. 

Hebrew  Prophecy.  W.  Robertson  Smith's  Prophets  of  Israel  still 
remains  one  of  the  most  stimulating  and  helpful  books  in  this  field. 
Davidson's  Old  Testament  Prophecy  is  useful,  but  fails  to  meet  the  de- 
mand for  a  vigorous  and  thorough  treatment  of  the  broad  theme  sug- 
gested by  its  title.  Batten's  The  Hebrew  Prophet  is  a  more  popular 
presentation  of  the  same  subject.  The  articles  Prophet  and  Prophetic 
Literature  in  the  modem  Bible  dictionaries  furnish  concise  and  excel- 
lent introductions  to  the  study  of  the  prophets  and  their  work.  Cornill's 
Prophets  of  Israel,  although  one  of  the  briefest  books  dealing  with  this 
large  theme,  is  one  of  the  best.    Many  students  may  also  find  useful  the 

310 


APPENDIX 

brief  introductions  and  paraphrases  in  Sanders  and  Kent's  Messages  of 
the  Earlier  Prophets.  Oesterley's  Evolution  of  the  Messianic  Idea  is  the 
latest  and  in  many  ways  the  best  historical  treatment  of  one  of  the  most 
diflScult  subjects  in  the  wide  realm  of  Hebrew  prophecy. 

Commentaries.  The  English  commentaries  dealing  in  detail  with 
the  different  books  written  during  this  period  differ  greatly  in  value. 
The  prophecies  of  Amos  and  Hosea  are  on  the  whole  most  fully  and 
satisfactorily  treated.  The  voluminous  and  monumental  work  of  the 
late  lamented  President  Harper  on  Amos  and  Hosea,  in  the  International 
Critical  Commentary,  is  a  mine  of  valuable  and  exceedingly  suggestive 
material.  Mitchell's  Amos,  An  Essay  on  Exegesis,  is  a  popular  and 
sympathetic  interpretation  of  this  great  pioneer  prophet.  In  its  spir- 
itual insight  and  suggestiveness,  Smith's  two-volume  commentary, 
entitled  The  Book  of  the  Twelve  Prophets,  is  unsurpassed.  The  same 
is  true  of  his  Book  of  Isaiah  (Vol.  I)  in  the  same  Expositor  Bible  Series, 
although  later  study  has  modified  many  of  its  critical  positions.  The 
corresponding  volumes  in  the  New  Century  Bible  are  clear,  concise,  and 
written  from  the  modern  conservative,  historical  point  of  view.  The 
volume  on  Isaiah  I  is  by  Whitehouse,  the  first  volume  of  the  Minor 
Prophets  is  by  Horton,  and  the  second  by  Driver.  Professor  Driver's 
all  too  brief  commentary  on  the  book  of  Jeremiah  will  be  found  helpful 
by  the  general  reader,  although  it  does  not  grapple  with  the  fundamental 
textual  and  literary  problems  of  that  most  difficult  book.  On  the 
whole,  Brown's  The  Book  of  Jeremiah  is  the  best  commentary  in  Eng- 
lish, although  the  rigid  limitations  of  the  series  to  which  it  belongs  leave 
much  to  be  desired.  Cheyne's  Jeremiah,  His  Life  and  Times,  still 
remains  a  valuable  and  sympathetic  interpretation  of  the  personality 
and  message  of  the  great  prophet  of  Anathoth.  Two  volumes  in  the 
Sacred  Books  of  the  Bible,  Cheyne's  Isaiah,  and  Toy's  Ezekiel,  with 
their  clear,  bold,  vigorous  translations,  have  done  much  to  reveal  the 
spirit  and  soul  of  these  ancient  prophets.  Professor  Moulton,  in  his 
Literary  Study  of  the  Bible,  and  Gardiner,  in  The  Bible  as  English 
Literature,  have  also  performed  a  valuable  service  in  arousing  English 
readers  to  an  appreciation  of  the  great  masterpieces  which  come  from 
this  period. 


311 


APPENDIX 


II 


GENERAL  QUESTIONS  AND  SUBJECTS  FOR  SPECIAL 
RESEARCH 

The  General  Questions,  as  in  Volumes  I  and  II,  follow  the  main  di- 
visions of  the  book  and  are  intended  to  guide  the  student  in  collecting 
and  co-ordinating  the  more  important  facts  contained  in  the  biblical 
text  for  each  section  or  in  the  accompanying  notes. 

The  Subjects  for  Special  Research  are  intended  to  point  the  way  to 
further  study  in  related  lines,. and,  by  means  of  detailed  references,  to 
introduce  the  reader  to  the  most  helpful  passages  in  the  best  English 
books  of  reference.  In  class-room  work  many  of  these  topics  may  be 
profitably  assigned  for  personal  research  and  report.  The  references 
are  to  pages,  unless  otherwise  indicated.  Ordinarily,  several  parallel 
references  are  given  that  the  student  may  be  able  to  utilize  the  book  at 
hand.  More  detailed  classified  bibliographies  will  be  found  in  the 
appendices  of  Volumes  II-IV  of  the  author's  Student's  Old  Testament. 

HISTORY  OF  NORTHERN  ISRAEL 

§  LXI.  The  Division  of  the  Hebrew  Empire.  General  Ques- 
tions: 1.  Describe  the  character  of  the  records  of  Northern  Israel's 
history.  2.  Rehoboam's  fatal  mistakes  in  dealing  with  the  northern 
tribes.  3.  Nature  and  legitimacy  of  their  claims.  4.  The  earlier 
rivalry  between  the  tribes,  and  the  effect  of  Solomon's  rule.  5.  Jero- 
boam's civil  and  religious  policy.  6.  The  ultimate  political  and  religious 
effects  of  the  division. 

Subjects  for  Special  Research:  1.  The  structure  and  history 
of  the  books  of  Kings.  St.  0.  T.,  II,  16-21;  Hastings,  D.  B.  (one  vol.), 
520-2;  II,  856-71;  McFadyen,  Introduction  to  the  0.  T.,  94-106; 
Driver,  Introd.  to  Lit  of  the  0.  T.,  185-200.  2.  The  situation  and  his- 
tory of  Shechem.  Hastings,  D.  B.,  IV,  484-6;  Encyc.  Bib.,  IV,  4437-40; 
Smith,  H.  G.  H.  L.,  332-4.  3.  The  story  of  the  prophet  from  Bethel. 
St.  O.  T.,  II,  §  61.  4.  Compare  the  division  of  the  northern  and 
southern  tribes  with  the  issue  at  stake  in  the  American  Civil  War, 

§  LXII.  The  Military  Dynasties  of  Northern  Israel.  General 
Questions:     1.  Describe  Baasha  and  his  reign.    2.  Events  which  led 

312 


APPENDIX 

to  the  accession  of  Omri.  3.  Significance  of  the  transfer  of  the  cap- 
ital to  Samaria.  4.  Omri's  relations  with  Moab  and  Phoenicia.  5.  In- 
fluence of  Jezebel  in  Ahab's  court.  6.  Ahab's  victory  over  the  Ara- 
means.     7.  The  dangers  inherent  in  Ahab's  policy. 

Subjects  for  Special  Research:  1.  The  situation  of  Samaria. 
Hastings,  D.  B.,  IV,  374-5;  Encyc.  Bib.,  IV,  4255-6;  Smith,  H.  G.  H.  L., 
346-50.  2.  Recent  excavations  at  Samaria.  Current  articles  in  Har- 
vard Journal  of  Theology;  Pal.  Expl.  Fund  Quarterly  Statement  and 
Biblical  World.  3.  The  situation  and  natural  resources  of  Damascus. 
Hastings,  D.  B.,  I,  545-8;  Encyc.  Bib.,  I,  987-9;  Smith,  H.  G.  H.  L., 
641-4,  647.  4.  The  advantages  to  Northern  Israel  of  the  alliance  with 
Tyre.     Hastings,  D.  B.,  IV,  823-4;  Encijc.  Bib.,  Ill,  3737-9,  3752-4. 

§  LXHI.  Elijah's  Work  as  a  Religious  and  Social  Reformer. 
General  Questions:  1.  Describe  the  character  and  historical  value  of 
the  Elijah  stories.  2.  Origin  and  personality  of  Elijah.  3.  His  de- 
mands upon  Ahab  and  the  nation.  4.  Meaning  of  the  revelation  to 
Elijah  at  Horeb.  5.  The  call  of  Elisha.  6.  Elijah's  social  and  relig- 
ious teachings.     7.  His  role  in  the  development  of  Israel's  faith. 

Subjects  for  Special  Research:  1.  The  Phoenician  religion. 
Encyc.  Bib.,  Ill,  3740-51;  Hastings,  D.  B.,  Ill,  860-2.  2.  The  terri- 
tory of  Gilead.  Smith,  H.  G.  H.  L.,  548-51 ;  Hastings,  D.  B.,  II,  174-6; 
Encyc.  Bib.,  II,  1725-8.  3.  The  various  estimates  of  Elijah's  work. 
Harper,  Am.  and  Hos.,  xxxiv-xi;  Encyc.  Bib.,  II,  1270-4.  4.  The 
miraculous  element  in  the  Old  Testament.     Hastings,  D.  B.,  Ill,  393. 

§  LXIV.  The  Decline  of  the  House  of  Ahab.  General  Ques- 
tions: 1.  Describe  Shalmaneser  II's  battle  against  the  allied  states 
of  Syria,  and  its  significance.  2.  Character  of  the  official  prophets  in 
Israel.  3.  Micaiah's  prediction  and  his  method  of  presenting  it.  4. 
Popular  Hebrew  ideas  of  Jehovah  and  of  the  heavenly  beings.  5.  Vir- 
tues and  faults  of  Ahab.  6.  East-Jordan  conquests  of  Mesha,  king  of 
Moab.  7.  Campaign  of  the  allied  Hebrew  kings  against  Moab.  8.  Re- 
view of  the  record  of  Omri's  dynasty. 

Subjects  for  Special  Research:  1.  The  early  history  of  Assyria. 
Hastings,  D.  B.  (one  vol.),  64-5;  I,  180-3;  Encyc.  Bib.,  I,  363-9;  Good- 
speed,  Hist,  of  Bobs,  and  Assyrs.,  155-202;  Winckler,  Hist,  of  Bab.  and 
Assyr.,  177-217.  2.  Reign  of  Shalmaneser  II.  Hastings,  D.  B.,  I, 
183-5;  Encyc.  Bib.,  I,  369-70;  Goodspeed,  Hist,  of  Bobs,  and  Assyrs., 
203-22;  Winckler,  Hist,  of  Bab.  and  Assyr.,  218-27.  3.  Problems  of 
Chronology.  St.  0.  T.,  II,  492-4;  Hastings,  D.  B.,  I,  399-403; 
Encyc.  Bib.,  I,  793-9.    4.  Identification  of  the  East-Jordan  cities  cap- 

313 


APPENDIX 

tured  by  Mesha,  king  of  Moab.  Cj.  Smith,  H.  G.  H.  L.,  and  Memoirs 
of  Pal.  Expl.  Fund. 

§  LXV.  Jehu's  Revolution  and  Its  Consequences.  General 
Questions:  1.  Describe  the  character,  organization  and  influence 
of  the  prophetic  guilds.  2.  The  different  classes  in  Israel  loyal  to  Je- 
hovah. 3.  Method  in  which  Jehu's  revolution  was  initiated.  4.  Char- 
acter of  Jehu.  5.  His  measures  in  overthrowing  Baalism  and  the  house 
of  Omri.  6.  Significance  of  Jehu's  tribute  to  Assyria.  7.  Aramean 
conquests  and  oppression.  8.  Reason  why  Northern  Israel  recovered 
its  strength  under  Jeroboam  II. 

Subjects  for  Special  Research:  1.  The  Black  Obelisk  of  Shal- 
maneser  II.  St.  0.  T.,  496-7.  2.  The  contemporary  kings  of  Da- 
mascus. Encyc.  Bib.,  I,  990-1.  3.  Contemporary  Assyrian  History. 
Winckler,  Hist,  of  Bah.  and  Assyr.,  229-35.  4.  The  Aramean  kingdom 
of  Zakar,  king  of  Hamath  and  Laash.  Bib.  World,  Feb.,  1909,  79-84; 
Pognon,  Inscriptions  de  la  Syrie.  5.  Historical  value  of  the  Elisha 
stories.     St.  0.  T.,  II,  18-20,  §§  81-92. 

§  LXVI.  Amos's  Arraignment  of  Northern  Israel.  General 
Questions:  1.  Describe  Israel's  national  temper  and  hopes  in  the 
days  of  Jeroboam  II.  2.  Advance  of  Assyria.  3.  Social  changes  and 
evils.  4.  Popular  idea  of  religious  responsibility.  5.  Evidence  re- 
garding the  date  of  Amos's  appearance.  6.  Personality  and  training 
of  the  prophet.  7.  Background  of  his  opening  address.  8.  His  tact 
in  attracting  his  audience.  9.  Principles  established  in  his  opening 
address. 

Subjects  for  Special  Research:  1.  Compare  the  economic  and 
social  effects  of  Jeroboam's  victories  over  the  Arameans  and  those  re- 
sulting from  the  American  Civil  War.  2.  Assyrian  history  between  755 
and  740  B.C.  Goodspeed,  Hist,  of  Babs.  and  Assyrs.,  217-29;  Winckler, 
Hist,  of  Bab.  and  Assyr.,  235-9;  Smith,  Bk.  of  the  Twelve  Prophs., 
I,  31-43.  3.  The  village  of  Tekoa.  Mitchell,  Amos,  1-4;  Smith, 
H.  G.  H.  L.,  314-5;  Encyc.  Bib.,  IV,  4919;  Harper,  Am.  and  Hos.,  ci; 
Smith,  Bk.  of  Twelve,  I,  74-6.  4.  Amos's  education.  Harper,  Am. 
and  Hos.,  civ-cix;  Smith,  Bk.  of  Twelve,  I,  77-88;  Mitchell,  Amos,  4-8. 

§  LXVII.  The  Fatal  Errors  and  Crimes  of  the  Israelites.  Gen- 
eral Questions:  1.  Describe  the  three  general  divisions  of  the  book 
of  Amos.  2.  The  prophet's  method  of  reasoning.  3.  His  proof  that 
he  was  divinely  called  to  prophesy.  4.  The  crimes  that  were  proving 
the  nation's  destruction.  5.  Amos's  estimate  of  the  value  of  the  popular 
ceremonial  institutions.    6.  His  positive  spiritual  message  to  the  North- 

314 


APPENDIX 

em  Israelites.  7.  His  conception  of  the  duty  of  the  rich  and  ruling 
classes.  8.  The  exact  nature  of  the  judgment  that  he  saw  impending, 
and  the  agent. 

Subjects  for  Special  Research:  1.  The  making  of  a  prophet. 
Smith,  Bk.  of  Twelve,  I,  88-106.  2.  Amos's  literary  style.  Mitchell, 
Amos,  8-11;  Harper,  Am.  and  Hos.,  cxxxviii-cxl.  3.  The  different 
figures  employed  by  Amos  to  picture  the  fate  of  the  guilty  classes  in 
Israel. 

§  LXVIII.  The  Inevitable  Consequences  of  Israel's  Crimes.  Gen- 
eral Questions:  1.  Describe  the  form  and  meaning  of  Amos's  first 
three  visions.  2.  Their  relation  to  his  preceding  teachings.  3.  Ama- 
ziah's  action  in  attacking  Amos.  4.  Meaning  of  Amos's  reply.  5.  Sig- 
nificance of  his  subsequent  visions.  6.  Motives  that  gave  rise  to  the 
later  appendix  to  the  prophecies  of  Amos.  7.  The  theological  ideas 
underlying  Amos's  sermons.  8.  His  kinship  with  modern  socialists. 
9.  His  fundamental  social  teachings.  10.  Their  applicability  to  mod- 
ern conditions. 

Subjects  for  Special  Research:  1.  The  literary  form  of  ancient 
oracles.  Hastings,  D.  B.,  Ill,  629;  Frazer,  Golden  Bough.  2.  Amos's 
pedagogical  methods.  3.  The  tenets  of  modern  socialism.  Hillquit, 
Socialism  in  Theory  and  Practice;  Spargo,  Significance  of  Modern 
Socialism.  4.  Amos's  message  as  a  whole.  Harper,  Am.  and  Hos., 
cx-cxxiv;  Comill,  Prophs.  of  Israel,  42-6;  Mitchell,  Amos,  185-209. 

§  LXIX.  The  Beginnings  of  Jehovah's  Revelation  by  Hosea. 
General  Questions:  1.  Describe  the  evidence  regarding  Hosea's 
date  and  nationality.  2.  The  two  groups  of  his  prophecies.  3.  Mean- 
ing of  the  names  given  to  his  children.  4.  Infidelity  of  his  wife.  5.  The 
fundamental  truths  revealed  by  his  tragic  domestic  experience.  6.  Ap- 
plication of  these  truths  to  Israel.  7.  The  universal  principles  first  pro- 
claimed by  Hosea.  8.  The  making  of  a  prophet,  as  illustrated  by 
Hosea's  experience. 

Special  Subjects  for  Research:  1.  The  Babylonian  and  Hebrew 
laws  regarding  adultery.  St.  0.  T.,  IV,  §  70;  Kent,  Messages  of  Israel's 
Lawgivers,  92-94;  Johns,  Bab.  and  Assyr.  Laws,  Letters  and  Contracts y 
54,  117,  118.  2.  Testimony  of  the  prophets  regarding  the  nature  of 
the  prophetic  call.  Marti,  Religion  of  the  0.  T.,  141-7;  Davidson,  0.  T. 
Prophecy,  14^58;  Encyc.  Bib.,  Ill,  3867-71.  3.  Later  supplements  to 
Hosea's  sermons,  St.  0.  T.,  Ill,  §  17. 

§  LXX.  Jehovah's  Charges  Against  Guilty  Israel.  General 
Questions:     1.  Describe  the  political,  social  and  moral  conditions 

315 


APPENDIX 

reflected  in  Hos.  4^13.  2.  The  literary  form  of  these  addresses.  3. 
Specific  charges  brought  by  Hosea  against  the  priests  and  prophets. 
4.  Importance  of  popular  education  in  Hosea's  mind.  5.  His  distinction 
between  false  and  true  repentance.  6.  Israel's  mistaken  foreign  policy. 
7.  Hosea's  attitude  toward  idolatry  and  the  popular  religion.  8.  Re- 
view the  reasons  why  he  saw  no  hope  for  his  nation  as  a  whole. 

Subjects  for  Special  Research:  1.  Analyze  the  thoughts  of 
Hosea  4^-5^^  St  0.  T.,  Ill,  §§  18,  19.  2.  Characteristics  of  Hosea's 
literary  style.     3.  Paraphrase  the  thought  of  Hosea  9*-10^^.     St.  0.  T., 

III,  §§23-5. 

§  LXXI.  Jehovah's  Tender  Love  for  His  People.  General 
Questions:  1.  Describe  the  different  figures  employed  by  Hosea  in 
picturing  Jehovah's  love  and  care  for  his  people.  2.  Content  of  the 
prayer  of  penitence  that  the  prophet  desired  to  have  his  people  utter. 

3.  Jehovah's  attitude  toward  true  penitence  as  interpreted  by  Hosea. 

4.  Personality  of  Hosea  compared  with  that  of  Amos.  5.  His  new 
teachings  regarding  Jehovah's  character.  6.  Universal  principles  that 
he  proclaimed.  7.  Discuss  his  place  among  the  great  religious  teachers 
of  the  past. 

Subjects  for  Special  Research:  1.  Paraphrase  the  thought  of 
Hosea  11^-^  2.  Evidence  for  and  against  the  conclusion  that  Hosea 
is  the  author  of  the  last  chapter  of  his  prophecy.  *S^.  0.  T.,  Ill,  §  29; 
Harper,  Am.  and  Hos.,  408-9.  3.  Comparison  of  Hosea's  doctrine 
of  repentance  with  that  of  other  biblical  writers.  Smith,  Bk.  of  the 
Tioelve,  I,  333-45;  Hastings,  D.  B.,  IV,  22^6.  4.  In  what  respects 
did  Hosea  anticipate  the  teachings  of  Jesus? 

§  LXXII.  The   Fate  of  Northern  Israel.     General  Questions: 

1.  Describe  the  character  and  policy  of  the  successors  of  Jeroboam  II. 

2.  Tiglath-pileser  IV's  invasion  of  Palestine  in  733  B.C.  3.  Fate  of 
Damascus  and  Northern  Israel.  4.  Policy  of  Hoshea.  5.  Reasons 
for  rebelling.  6.  Fate  of  Samaria  and  of  the  captives.  7.  Origin  of 
the  Samaritans.  8.  For  what  reason  is  Northern  Israel's  history  sig- 
nificant?    9.  Formulate  the  new  truths  proclaimed  by  its  prophets. 

Subjects  for  Special  Research:  1.  The  reign  and  policy  of  Tig- 
lath-pileser IV  (III  in  older  works).  Winckler,  Hist,  of  Bah.  and  Assyr., 
237-42;  Goodspeed,  Hist,  of  Babs.  and  Assyrs.  223-42.  2.  Reign  of 
Sargon.  Winckler,  Hist,  of  Bah.  and  Assyr.,  243-8;  Goodspeed,  Hist, 
of  Babs.  and  Assyrs.,  243-8.  3.  History  of  the  Samaritans.  Mont- 
gomery, Hist,  of  the  Samaritans;  Hastings,  D.B.,  IV,  375-6;  Encyc.  Bib., 

IV,  4256-64. 

316 


APPENDIX 


THE  ASSYRIAN  PERIOD  OF  JUDAH'S  HISTORY 

§  LXXIII.  From  Rehoboam  to  Uzziah.  General  Questions: 
1.  Why  was  Judah's  history  during  this  period  uneventful  compared 
with  that  of  Northern  Israel?  2.  Describe  the  invasion  of  Shishak. 
3.  Asa'-s  alliance  with  Damascus  and  its  effects.  4.  Consequences  of 
Jehoshaphat's  alliance  with  Northern  Israel.     5.  Accession  of  Athaliah. 

6.  The  revolution  which  placed  Jehoash  on  the  throne.  7.  The  early 
Judean  prophetic  history.  8.  The  repair  of  the  temple.  9.  Fate  of 
Jehoash.     10.  Amaziah's  wars. 

Subjects  for  Special  Research:  1.  The  policy  and  reign  of 
Sheshonk  I,  king  of  Egypt.  Breasted,  Hist,  oj  the  Anc.  Egs.,  360-4.  2. 
Probable  fate  of  the  ark.  St.  0.  T.,  IV,  150;  Hastings,  D.  B.,  I,  150. 
3.  Evidence  of  the  growing  power  of  the  Jerusalem  priesthood.  Smith, 
Jerusalem,  II,  110-2. 

§  LXXIV.  The  Reign  of  Uzziah  and  the  Call  of  Isaiah.  Gen- 
eral Questions:  1.  Describe  Uzziah's  foreign  and  home  policy.  2. 
Effect  upon  the  material  condition  of  the  Israelites.  3.  Resulting  social 
conditions.  4.  The  need  of  a  courageous  prophet.  5.  Personality 
of  the  young  Isaiah.  6.  Background  of  his  early  vision.  7.  The 
psychological  experience  which  it  reflects.  8.  Impression  upon  Isaiah's 
faith  and  life.     9.  His  task  as  a  prophet. 

Subjects  for  Special  Research:  1.  Value  of  the  Chronicler's 
ecclesiastical  history  of  Judah  and  the  temple.  St.  0.  T.,  II,  22-8; 
McFadyen,  Introd.  to  0.  T.,  347-56;  Driver,  L.  0.  T.,  516-35.  2.  Chron- 
icler's account  of  the  reigns  of  Uzziah  and  Jotham.  St.  0.  T.,  II,  §§  117, 
118.  3.  Compare  the  ways  in  which  Amos,  Hosea  and  Isaiah  each  re- 
ceived the  prophetic  call.     Smith,  Isaiah,  I,  57-90. 

§  LXXV.  Isaiah's  Early  Social  Sermons.  General  Questions: 
1.  Give  a  literary  analysis  of  Isaiah  1-39.  2.  Describe  the  different 
kinds  of  editorial  revision  which  are  revealed.  3.  The  different  periods 
of  Israel's  activity.  4.  Indications  that  Isaiah  5  contains  the  prophet's 
earliest  recorded  address.     6.  Literary  form  and  theme  of  his  song. 

7.  Crimes  of  Judah's  leaders.  8.  Signs  of  national  dissolution.  9. 
Nature  of  the  judgment  that  Isaiah  predicted  for  his  nation.  10.  For- 
mulate the  social  principles  laid  down  by  Isaiah. 

Subjects  for  Special  Research:  1.  The  successive  stages  of  lit- 
erary editorship  through  which  the  book  of  Isaiah  has  passed.  Hastings, 
D.  B.,  11,486-7;  Encyc.  Bib.,  II,  2189-2207;  McFadyen,  Introd.  to  0.  T., 

317 


APPENDIX 

107-39.  2.  The  characteristics  of  Isaiah's  literary  style.  Gardiner, 
Bible  as  Eng.  Lit.,  223-31.  3.  Compare  social  conditions  in  Judah  in 
the  days  of  Isaiah  with  those  in  America  and  England  to-day. 

§  LXXVI.  Isaiah's  Advice  to  King  and  People  in  735  B.C. 
General  Questions:  1.  Describe  the  advance  of  Assyria  and  its 
effect  on  the  states  of  Palestine.  2.  The  three  lines  of  policy  open  to 
Ahaz.  3.  Isaiah's  counsel  and  his  reasons.  4.  Ahaz's  choice.  5.  Isaiah's 
literary  figures  describing  the  coming  national  disaster.  6.  His  ob- 
ject lessons.  7.  The  confidence  which  he  placed  in  his  disciples.  8. 
Actual  consequences  of  Ahaz's  selfish  policy. 

Subjects  for  Special  Research:  1.  Different  interpretations  of 
Isaiah's  sign.  St.  O.  T.,  Ill,  §  35;  Smith,  Isaiah  I,  113-8;  White- 
house,  Isaiah,  131-5;  Journal  of  Bib.  Lit.,  1895,  19-36;  1897,  131-5. 

2.  Review  the  six  or  seven  distinct  ways  in  which  Isaiah  sought  to  im- 
press his  message.  3.  Probable  date  and  meaning  of  the  messianic 
portraits  of  the  ideal  king,  in  Isaiah  9^"%  11.  Hastings,  D.  B.,  II, 
487-9;  Whitehouse,  Isaiah,  151-4,  177-80;  Cheyne,  Introd.  to  the  Bk. 
of  Isaiah,  44-6. 

§  LXXVII.  The  Great  Crisis  of  701  B.C.  General  Questions: 
1.  Describe  the  influences  which  tended  to  lead  the  people  of  Judah  into 
rebellion  against  Assyria.     2.  Isaiah's  method  of  teaching  in  711  B.C. 

3.  Effect  of  Sargon's  death  in  705  B.C.  upon  the  states  tributary  to 
Assyria.  4.  Significance  of  the  embassy  of  Merodach-baladan.  5. 
Isaiah's  warnings  and  counsel  in  704-1  B.C.  6.  Attitude  of  the  leaders. 
7.  Sennacherib's  advance.  8.  The  ultimate  fate  of  Judah  and  Jerusa- 
lem.    9.  Isaiah's  message  in  the  hour  of  national  distress. 

Subjects  for  Special  Research:  1.  The  character  and  policy  of 
Sennacherib.  Goodspeed,  Hist,  of  Babs.  and  Assyrs.,  265-83 ;  Winckler, 
Hist,  of  Bab.  and  Assyr.,  255-60.  2.  Meaning  of  Isaiah's  sermon  re- 
garding Ariel,  Isaiah  29^-".  St.  0.  T.,  Ill,  §42;  Smith,  Isaiah  I, 
209-20.  3.  The  problems  and  historical  significance  of  Isaiah  22*^"^'. 
St.  0.  T.,  Ill,  §  48;  Smith,  Isaiah  I,  317-9.  4.  Reasons  why  the 
prophets  rejected  the  popular  cultus.  Marti,  Religion  of  the  O.  T., 
147-59. 

§  LXXVIII.  Micah's  Sermons  and  Hezekiah's  Reformation. 
General  Questions:  1.  Describe  the  structure  and  contents  of  the 
different  sections  of  the  book  of  Micah.  2.  Evidence  regarding  the 
date  of  his  work.  3.  His  home  and  training.  4.  The  danger  that  he 
saw  approaching.  5.  His  method  of  giving  the  warning.  6.  His 
charges  against  the  civil  and  religious  leaders  of  Judah.     7.  His  dis- 

318 


APPENDIX 

tinctlon  between  a  true  and  a  false  prophet.  8.  The  way  in  which  the 
calamity  which  he  predicted  was  averted.  9.  Nature  of  Hezekiah's 
reformation.     10.  The  prophetic  definition  of  true  religion. 

Subjects  for  Special  Research:  1.  The  western  approaches  to 
Judah.  Smith,  H.  G.  H.  X.,  201-44,  28&-9;  Bk.  of  the  Twelve,  I, 
375-8.  2.  Modern  examples  of  oriental  oppression.  Cf.  Thomson, 
The  Land  and  the  Book,  and  books  of  oriental  travel.  3.  Micah's  debt 
to  Amos  and  Isaiah. 

§  LXXIX.  Jerusalem's  Deliverance  through  Isaiah's  Counsels. 
General  Questions:  1.  Describe  the  evidence  that  Sennacherib 
made  a  second  western  campaign  about  690  B.C.  2.  The  situation  in 
Judah  at  this  later  crisis.  3.  Sennacherib's  demands.  4.  Isaiah's 
counsels  and  his  reasons.  5.  Cause  of  Sennacherib's  retreat.  6.  Sig- 
nificance of  the  deliverance.  7.  Isaiah's  work  as  social  reformer  and 
statesman.     8.  His  conception  of  God,  and  its  relation  to  his  life-work. 

Subjects  for  Special  Research:  1.  Evidence  that  the  narrative 
of  Isaiah  36,  37  (II  Kgs.  181^-19")  is  composite.  St.  0.  T.,  II,  §  124; 
Smith,  Jerusalem,  II,  165-70;  Cornill,  Introd.  to  the  Canon.  Bks.  of  the 
0.  T.,  282-3.  2.  Assyrian  and  other  evidence  of  a  second  western 
campaign  of  Sennacherib.  Smith,  Jerusalem,  II,  170-3;  Hastings, 
D.  B.,  I,  188;  Budge,  Hist,  of  Egypt,  VI,  141-9.  3.  Comparison  of 
Isaiah's  personality  with  that  of  Amos  and  Hosea. 

§  LXXX.  The  Reaction  under  Manasseh  and  the  Decline  of 
Assyria.  General  Questions:  1.  Describe  the  causes  that  led  to 
a  religious  reaction  under  Manasseh.  2.  Character  and  policy  of  the 
king.  3.  Effects  of  the  reaction  upon  the  popular  religion.  4.  Upon 
the  followers  of  the  prophets.  5.  Assyria's  glories  under  Esarhaddon 
and  Ashurbanipal.  6.  Sudden  decline  of  the  great  empire.  7.  Theme 
and  probable  date  of  Nahum's  prophecy.  8.  His  analysis  of  Assyria's 
weakness.  9.  His  description  of  Assyria's  fall.  10.  IJnderlying  prin- 
ciples. 11.  Distinctive  teachings  of  each  of  the  prophets  of  the  Assy- 
rian period. 

Subjects  for  Special  Research:  1.  General  characteristics  of 
the  Assyrian  religion.  Hastings,  D.  B.  (one  vol.),  70;  I,  177;  extra  vol., 
532-83;  Jastrow,  Religion  of  Bab.  and  Assyr.;  Rogers,  Relig.  of  Bab. 
and  Assyr.  2.  The  Assyrian  conquest  of  Egypt.  Breasted,  Hist,  of  the 
Anc.  Egyptians,  378-83.  3.  The  conception  of  Jehovah  proclaimed 
by  the  prophets  of  the  Assyrian  period.  Addis,  Heb.  Religion,  148-156; 
Marti,  Religion  of  the  0.  T.,  128-141. 

319 


APPENDIX 


THE  LAST  HALF  CENTURY  OF  JUDAH'S  HISTORY 

§  LXXXI.  Zephaniah's  Reform  Sermons.  General  Ques- 
tions: 1.  Describe  the  influences  that  must  have  surrounded  the  young 
Josiah.  2.  Evidence  that  Zephaniah  belonged  to  the  Judean  royal  line. 
3.  Date  and  occasion  of  his  prophecy.  4.  Contents  of  the  book  of 
Zephaniah.     5.  The  classes  in  Judah  which  the  prophet  condemns. 

6.  His  conception  of  the  coming  day  of  Jehovah.  7.  His  prophetic  aim 
and  method. 

Subjects  for  Special  Research:  1.  Origin  and  history  of  the 
Scythians.  Herodotus,  I,  103-5;  Encyc.  Bib.,  IV,  4330-9.  2.  Old 
Testament  teachings  regarding  the  day  of  Jehovah.     Hastings,  D.  B., 

I,  735-8.  3.  Later  appendices  to  the  book  of  Zephaniah.  Cornill, 
Introd.  to  the  Canon.  Bks.  of  the  0.  T.,  357-8;  Smith,  Bk.  of  the  Twelve, 

II,  43-5;  Encyc.  Bib.,  IV,  5405-7. 

§  LXXXH.  Jeremiah's  Call  and  Earlier  Reform  Sermons.  Gen- 
eral Questions:  1.  Describe  Jeremiah's  inheritance  and  youthful 
environment.  2.  The  way  in  which  he  was  called  to  be  a  prophet.  3. 
His  personality  as  thus  revealed.  4.  The  evils  in  Judah  which  he  con- 
demned. 5.  What  he  demanded  of  his  people.  6.  The  northern  foe 
to  which  he  alludes.     7.  The  principles  underlying  these  early  sermons. 

Subjects  for  Special  Research:  L  The  situation  of  Anathoth. 
Smith,  H.  G.  H.  L.,  315-16.  2.  Poetic  form  of  Jeremiah's  sermons. 
Hastings,  D.B.,  II,  575-6;  Brown,  Jeremiah,  xix-xx.  3.  The  complete 
version  of  Jeremiah's  early  reform  sermons,  St.  0.  T.,  Ill,  §§  67,  68; 
Brown,  Jeremiah,  37-76.  4.  Comparison  between  the  spirit  and  con- 
tents of  the  earlier  reform  sermons  of  Zephaniah  and  Jeremiah. 

§  LXXXIII.  The  Great  Reformation  under  Josiah.  General 
Questions:  L  Describe  the  different  classes  of  reformers  at  work  in 
Judah.  2.  Was  the  finding  of  the  law  in  the  temple  accidental  or  in- 
tentional? 3.  Describe  the  method  in  which  the  new  code  was  made 
the  law  of  the  realm.  4.  Nature  of  the  resulting  reforms.  5.  Contents 
of  the  new  law-book.     6.  Structure  of  the  present  book  of  Deuteronomy. 

7.  The  different  stages  in  its  literary  history.     8.  Its  characteristics. 
Subjects  for  Special  Research:     1.  What  evils  denounced  by 

Zephaniah  and  Jeremiah  were  put  down  by  Josiah?  2.  How  far  did 
Josiah's  reformation  fall  short  of  the  demands  of  these  prophets?  3. 
The  detailed  history  of  the  book  of  Deuteronomy.  St.  O.  T.,  IV,  31-3; 
Driver,  Deuteronomy,  xxxiv-lxvii;  Hastings,  D.  B.,  I,  601-3;  Encyc.  Bib., 

320 


APPENDIX 

I,  1079-90;  Comill,  Infrod.  to  Canon.  Bks.  of  the  0.  T.,  50-75.  4. 
Unity  and  structure  of  Deuteronomy.  St.  0.  T.,  IV,  33-5;  Driver, 
Deuteronomy,  Ixvii-lxxvii. 

§  LXXXIV.  Ceremonial,  Civil  and  Philanthropic  Regulations 
of  the  Deuteronomic  Code.  General  Questions:  1.  Describe  the 
present-day  value  of  the  Deuteronomic  laws.  2.  The  pre-exilic  sacri- 
ficial customs.  3.  The  early  laws  regarding  ceremonial  cleanliness. 
4.  Duties  of  the  Levitical  priests.  5.  Their  means  of  support.  6.  Date 
and  method  of  celebrating  the  three  great  annual  festivals.  7.  Devel- 
opment of  the  Hebrew  judicial  system.  8.  Limitations  imposed  upon 
the  king.  9.  The  different  regulations  intended  to  improve  the  condi- 
tion of  the  poor  and  dependent. 

Subjects  for  Special  Research:  1.  Earlier  and  later  laws  re- 
garding sacrifice.  St.  O.T. ,IV,^  187-209.  2.  The  pre-exilic  priests. 
St.  0.  T.,  IV,  §§  148-51;  Smith,  Jerusalem,  I,  351-66.  3.  Comparison 
of  the  Babylonian  and  Hebrew  judicial  systems.  St.  0.  T.,  IV,  §§  45- 
53;  Johns,  Bab.  and  Assyr.  Laws,  Letters  and  Contracts,  80-99.  4.  The 
unique  and  permanent  elements  in  the  Deuteronomic  code.  St.  0.  T., 
IV,  123;  Encyc.  Bib.,  I,  1091-4;  Hastings,  D.  B.,  I,  598-9. 

§  LXXXV.  Jeremiah's  Experiences  as  Patriot  and  Preacher 
under  Jehoiakim.  General  Questions:  1.  Describe  the  latter 
part  of  Josiah's  reign.  2.  Evidence  that  he  conquered  part  of  the  terri- 
tory of  Northern  Israel.  3.  His  death  at  Megiddo.  4.  Its  effect  upon 
the  religious  situation  in  Judah.  5.  Necho's  Asiatic  conquests.  6. 
Reasons  why  Jehoiakim  was  placed  on  the  throne.  7.  His  character. 
8.  Persecution  of  Jeremiah  by  the  men  of  Anathoth.  9.  The  prophet's 
lament.  10.  Contents  of  his  temple  discourse.  11.  Basis  of  the 
charges  made  against  him.  12.  Grounds  for  his  acquittal.  13.  Fate 
of  the  prophet  Uriah.     14.  Jeremiah's  public  imprisonment. 

Subjects  for  Special  Research:  1.  Examples  of  changing  the 
name  of  a  king  at  his  accession,  and  the  probable  explanation.  2. 
Reign  and  policy  of  Necho.  Breasted,  Hist,  of  the  Anc.  Egyptians, 
404-7.  3.  The  two  versions  of  Jeremiah's  temple  discourse.  St.  O.  T., 
Ill,  §§  75-6.  4.  Jeremiah's  personality.  Comill,  Prophs.  of  Israel, 
91-102;  Encyc.  Bib.,  II,  2371. 

§  LXXXVI.  First  and  Second  Collections  of  Jeremiah's  Ser- 
mons. General  Questions:  1.  Describe  the  reasons  which  in- 
fluenced Jeremiah  to  commit  his  earlier  sermons  to  writing.  2,  The 
method  in  which  this  was  accomplished.  3.  The  probable  contents  of 
the  first  edition.    4.  Its  fate  at  the  hand  of  Jehoiakim.     5.  Probable 

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scope  of  the  second  edition  of  Jeremiah's  prophecies.  6.  Contents  and 
structure  of  the  present  book  of  Jeremiah.  7.  Evidence  that  it  is  the 
work  of  many  different  editors.     8.  Its  probable  hterary  history. 

Subjects  for  Special  Research:  1.  Hebrew  writing  material. 
Hastings,  D.  B.,  IV,  944-50.  2.  Different  explanations  of  the  present 
structure  of  the  book  of  Jeremiah.  Cornill,  Introd.  to  the  Canon.  Bks. 
of  the  0.  T.,  295-313;  Hastings,  D.  B.,  II,  575;  Enmjc.  Bib.,  II,  2372-90; 
McFadyen,  Introd.  to  the  0.  T.,  144-61.  3.  The  different  periods  of 
Jeremiah's  activity.  Hastings,  D.  B.,  II,  569-73;  Encyc.  Bib.,  II, 
2366-8. 

§  LXXXVII.  Events  Leading  to  the  First  Babylonian  Captivity. 
General  Questions:  1.  Describe  the  rise  of  the  Chaldeans.  2. 
Necho's  defeat  at  Carchemish.  3.  Probable  date  of  the  prophecy  of 
Habakkuk.  4.  Present  structure  of  this  prophecy.  5.  Its  theme  and 
teachings.  6.  Character  and  achievements  of  Nebuchadrezzar.  7.  Je- 
hoiakim's  rebellion.  8.  Capture  of  Jerusalem.  9.  Details  of  the  first 
captivity. 

Subjects  for  Special  Research:  1.  The  fall  of  Nineveh.  Good- 
speed,  Hist,  of  Babs.  and  Assyrs.,  320-30;  Winckler,  Hist,  of  Bah. 
and  Assyr.,  281-5.  2.  Nebuchadrezzar's  reign  and  policy.  Goodspeed, 
Hist,  of  Babs.  and  Assyrs.,  337-47;  Winckler,  Hist,  of  Bab.  and  Assyr., 
313-8.  3.  Different  dates  attributed  to  the  prophecy  of  Habakkuk. 
Cornill,  Introd.  to  the  Canon.  Bks.  of  the  0.  T.,  351-4;  McFadyen, 
Introd.  to  the  0.  T.,  210-4;  Encyc.  Bib.,  II,  1922-27;  Driver,  L.  0.  T., 
337-40.  4.  The  psalm  in  Habakkuk  3.  Cornill,  Introd.  to  Canon, 
Bks.  of  the  0.  T.,  354-5;  Encyc.  Bib.,  II,  1927-8. 

§  LXXXVIII.  Ezekiel's  Messages  to  the  People  of  Judah.  Gen- 
eral Questions:  1.  Describe  Ezekiel's  ancestry  and  early  education. 
2.  His  personal  characteristics.  3.  His  call  and  sense  of  responsibility. 
4.  His  analysis  of  conditions  in  Judah.  5.  Methods  of  impressing  his 
teaching.  6.  Reasons  for  his  declaration  that  Judah  would  be  de- 
stroyed.    7.  His  doctrine  of  individual  responsibility. 

Subjects  for  Special  Research:  1.  Ezekiel's  initial  vision. 
Sanders  and  Kent,  Mess,  of  the  Later  Prophs.,  28-9;  Smith,  0.  T.  Hist, 
302-4;  Redpath,  Ezekiel,  1-7.  2.  Influence  of  his  priestly  training 
upon  Ezekiel's  thought  and  literary  style.  Hastings,  D.  B.  (extra  vol.), 
701-4.  3.  Ezekiel's  use  of  symbols.  McFadyen,  Introd.  to  0.  T., 
169-72;  Sanders  and  Kent,  Mess,  of  Later  Prophs.,  23-8. 

§  LXXXIX.  Jeremiah's  Activity  in  the  Reign  of  Zedekiah.  Gen- 
eral Questions:     1.  Describe  the  attitude  of  Semitic  peoples  toward 

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APPENDIX 

those  in  abnormal  mental  states.  2.  The  r6le  of  the  false  prophets  in 
Judah's  history.  3.  The  test  of  true  prophecy.  4.  The  reason  which 
influenced  the  people  of  Judah  to  rebel  against  Nebuchadrezzar.  5. 
Liberation  of  the  Hebrew  slaves.  6.  Jeremiah's  experiences  during  the 
final  siege.  7.  His  counsels  to  king  and  people.  8.  His  future  hope 
for  his  race. 

Subjects  for  Special  Research:  1.  History  of  the  false  prophets. 
Hastings,  D.  B.,  IV,  116-8;  Encyc.  Bib.,  Ill,  3874-6;  Davidson,  0.  T. 
Prophecy,  285-308.  2.  Jerusalem's  military  strength.  Smith,  Jeru- 
salem, I,  31-49,  181-249,  297-309.  3.  Teachings  of  the  pre-exilic 
prophets  regarding  the  future  of  their  race. 

§  XC.  The  Final  Capture  of  Jerusalem  and  the  End  of  the 
Hebrew  State.  General  Questions:  1.  Describe  the  final  capture 
of  Jerusalem.  2.  Destruction  of  the  city.  3.  The  captives  trans- 
ported to  Babylon.  4.  Survivors  who  remained  in  Palestine.  5. 
Character  and  fortunes  of  the  Judean  state  under  the  rule  of  Gedaliah. 
6.  The  flight  to  Egypt.  7.  Jeremiah's  fate.  8.  Significance  of  his  life- 
work  as  patriot  and  prophet.    9.  His  abiding  message  to  the  race. 

Subjects  for  Special  Research:  1.  Various  estimates  of  the 
numbers  of  the  Hebrews  transported  to  Babylon.  McCurdy's  Hist., 
Prophecy,  and  the  Monuments,  III,  290-1.  2.  Jeremiah's  place  among 
the  great  religious  teachers  of  the  race.  3.  Nature  of  divine  inspiration 
and  revelation,  as  illustrated  by  the  experiences  of  the  pre-exilic  Hebrew 
prophets.    Hastings,  D.  B.,  IV,  114-6;  Erwyc.  Bib.,  Ill,  3867-73. 


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